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V 


SOCIAL  LIFE  OF  THE  CHINESE: 


WITH  SOME  ACCOUNT  OF  THEIR 


RELIGIOUS,  GOVERNMENTAL,  EDUCATIONAL,  AND  BUSINESS 
CUSTOMS  AND  OPINIONS. 


WITH  SPECIAL  BUT  NOT  EXCLUSIVE  REFERENCE  TO  FUHCHAU. 


By  REV.  JUSTUS  DOOLITTLE, 

FOURTEEN  TEARS  MEMBER  OF  THE  FUHCHAU  MISSION  OF  THE  AMERICAN  BOARD. 


ober  ®ne  J^unttreU  ant*  JFtftg  EUustvatfons. 


IN  TWO  VOLUMES. 

VOL.  II. 


NEW  YORK: 

HARPER  &  BROTHERS,  PUBLISHERS, 

FRANKLIN  SQUARE. 


1867. 


Entered,  according  to  Act  of  Congress,  in  the  year  one  thousand  eight 
hundred  and  sixty-five,  by 

HARPER  &  BROTHERS, 

In  the  Clerk’s  Office  of  the  District  Court  of  the  Southern  District  of 

New  York. 


THE  GETTY  CENTER 
LIBRARY 


CONTENTS  OF  THE  SECOND  VOLUME, 


CHAPTER  I. 

ESTABLISHED  ANNUAL  CUSTOMS  AND  FESTIVALS. 

Observations  concerning  the  Chinese  Year:  Intercalary  Months. — One  Month 
is  one  Moon. — Twenty-four  solar  Terms. — Eight  Ch&ik  and  sixteen  Khe. 
— Each  Season  has  two  Chaik  and  four  Khe. — Spring. — Summer. — Au¬ 
tumn. — Winter. — Similarities  and  Dissimilarities  between  Chinese  and 
Western  Philosophers. — Customary  in  China  among  some  to  eat  “some¬ 
thing  Strengthening”  on  these  solar  Terms.  —  Procession  in  Honor  of 
Spring:  Prefect  is  Chief  in  the  City. — Image  of  domesticated  Buffalo  car¬ 
ried  in  the  Procession. — How  constructed. — “Receiving  the  Spring.” — 
Marine  Inspector  is  Chief  in  the  southern  Suburbs. — New  Year's  Festivi¬ 
ties  :  Sacrifice  to  Heaven  and  Earth. — Worship  of  Gods  and  Idols  belong¬ 
ing  to  the  Family. — Worship  of  Ancestors. — Prostration  before  living  Par¬ 
ents  and  Grandparents. — Making  New  Year’s  Calls. — Shops  closed  from 
three  to  ten  or  more  Days. — Extensive  Use  of  Mandarin  Oranges  as 
Omens  of  Good.— Boat-women  solicit  Cakes. — Bands  of  Music. — Fire¬ 
works. — Manoeuvring  the  Dragon. — “Receiving  the  Gods  back  again.” 
— “Keeping  Company  with  the  Gods  at  Night.” — Carrying  the  “Great 
King”  in  Procession. — Singular  and  significant  Presents  to  some  married 
Women. — A  certain  lucky  or  joyful  Festival. — “Brilliant  Cakes.” — Fes¬ 
tivals  and  Customs  of  first  Month  continued:  Sale  of  fancy  Paper  Lanterns. 
— Description  of  Lanterns. — Feast  of  Lanterns  on  the  fifteenth  of  the  first 
Month.  — Eating  Taros  beneath  the  Lanterns.  — Many  married  Women 
visit  the  Temple  of  the  Goddess  of  Children  on  the  fifteenth. — The  Great 
King  sometimes  makes  Presents  of  four  significant  Lanterns  to  a  Child¬ 
less  married  Woman. — Guessing  Riddles  in  the  Evening  by  literary  Men. 
— Opening  the  Seals  in  Mandarin’s  Offices  on  the  twentieth. — Supersti¬ 
tious  Ceremonies. — Day  given  to  Rejoicings . Page  13 

% 

CHAPTER  II. 

ESTABLISHED  ANNUAL  CUSTOMS  AND  FESTIVALS — Continued. 

Festivals  and  Customs  of  the  first  Month  completed:  Eating  of  the  filial  Por¬ 
ridge. — Manner  of  its  Preparation. — Some  placed  before  ancestral  Tab¬ 
lets  and  before  Heaven. — Popular  Story  in  regard  to  the  Origin  of  this 
Custom. — Festivals  and  Customs  of  the  second,  third,  and  fourth  Months: 
Festival  of  the  Tombs. — Fixed  Time  for  it. — Manner  of  worshiping  the 

Vol.  II.— A 


11 


CONTENTS. 


Spirits  of  the  Dead  at  their  Tombs. — Offerings  made  to  the  local  Deity, 
and  the  Spirits  of  Lepers  and  Beggars. — Various  Questions  answered. — 
Plowing  the  Field  by  Mandarins. — Object  and  Manner  of  the  Plowing. — 
Exhorting  the  Farmers  by  Mandarins. — They  worship  the  God  of  the  Five 
Grains. — Universal  Practice  of  nailing  up  Chickweed  on  Door-posts  on  the 
third  Day  of  third  Month. — Festival  of  “Buddha  washing  Vegetables.” 
.  — Burning  Scars  on  the  Heads  of  Buddhist  Priests  as  Proof  of  being  in 

full  Orders. — The  Commencement  of  Summer  celebrated. — Festival  and 
Customs  of  the  fifth  Month:  Festival  of  the  Dragon  Boats. — Nailing  up 
Leaves  of  Artemisia  and  Sweet-flag  on  Door-posts  on  the  Morning  of  the 
first  Day. — First  five  Days  of  the  Month  called  Children’s  Festival. — De¬ 
scription  of  the  Dragon  Boats. — Racing  of  these  Boats  witnessed  by  large 
Crowds. — Origin  of  the  Festival. — Superstitious  Practices  at  Noon  of  the 
Fifth. — Creditors  demand  Payment  of  Debtors  at  this  Festival. — Festivals 
and  Customs  of  the  seventh  Month  •  Singular  Observance  on  the  seventh  of 
the  seventh  Month. — Custom  of  “burning  paper  Clothing  in  the  Middle 
of  the  seventh  Month.” — Before  ancestral  Tablets  three  Things  are  indis¬ 
pensable. — “Presenting  a  gauze  Trunk.” — The  Custom  of  “dividing  a 
Duck” . Page  41 

CHAPTER  III. 

ESTABLISHED  ANNUAL  CUSTOMS  AND  FESTIVALS — Continued. 

Festival  and  Customs  of  the  eighth  Month:  The  Festival  of  the  Middle  of  Au¬ 
tumn. —  Rewarding  the  Moon. — Popular  Notions  about  the  Moon. — 
“Moon  Cakes.” — Toys  abundant. — Boys  often  Worship  miniature  Pago- 
»  das. — Large  Pagodas  sometimes  illuminated. — At  Midnight  or  after  on 
the  fourteenth,  Incense  is  burned  to  Heaven  and  Earth,  or  the  Pearly  Em¬ 
peror,  on  the  Tops  of  the  Hills  in  the  City  and  Suburb. — Representative 
Images  of  Children  exposed  for  Sale. — Seven-star  Mother,  or  “Mother 
of  the  Measure,”  much  worshiped. — Tablets  worshiped. — Debts  collected 
at  this  Time. — Festivals  and  Customs  of  the  ninth  and  eleventh  Months : 
Kite-flying  on  the  ninth  of  the  ninth  Month.  —  Popular  Origin  of  the 
Custom  of  observing  that  Day. — Kites  of  many  Shapes  and  very  ingen¬ 
iously  made. — A  Festival  celebrated  on  the  same  Day. — Military  Proces¬ 
sion  in  Honor  of  martial  Implements. — Chinese  Major  General  presides. 
— Worship  of  the  Flag. — Festival  of  the  Winter  Solstice. — High  Manda¬ 
rins  congratulate  the  Emperor  on  the  Arrival  of  the  Winter  Solstice. — 
Manner  in  which  the  common  People  celebrate  the  Period. — A  very  sin¬ 
gular  Use  of  Rice-flour  Balls. — Families  in  Mourning  may  not  prepare 
the  Rice-flour  out  of  which  the  Balls  are  made. — Festivals  and  Customs  of 
the  twelfth  Month:  Annual  Thanksgiving  for  the  Mercies  of  the  Year.  — 
Oblations  made  before  the  household  Divinities. — Sometimes  before  vari¬ 
ous  Gods  and  Goddesses. — Sweeping  the  House  as  an  Omen  of  Good. — 
Preparation  of  Rice-flour  to  make  a  Kind  of  sweet  Cake.  —  Mourners  for 
the  Death  of  a  Parent  forbidden  to  prepare  the  Flour.  —  Cake  typical  of 
annual  Prosperity. — Shop-keepers  make  Presents  to  their  rich  Patrons  and 
to  their  patron  Gods. — Mandarins  seal  up  their  official  Seals  for  one  Month 


CONTENTS. 


Ill 


on  the  twentieth. — Ceremony  commences  with  the  highest  Office  and  ends 
with  the  lowest. — Description  of  the  Manner. — A  Month  to  be  spent  in  Re¬ 
laxation  and  Festivities. — Universal  Worship  of  the  God  of  the  Kitchen. — 
Ruler  of  the  Lives  of  the  Members  of  the  Family. — Sacrifice  of  Meats  be¬ 
fore  the  Kitchen  God.  —  He  ascends  to  Heaven,  and  Reports  to  the  “Su¬ 
preme  Ruler.”  —  A  Vegetable  Sacrifice  to  the  Kitchen  God.  —  “  Offering 
of  the  yearly  Rice.” — Last  Day  of  Grace  to  Debtors. — Creditor  seeks  out 
his  Debtor  and  presents  his  Bill.  —  He  must  Pay  or  be  disgraced.  — 
“Rounding  the  Year.”  —  Last  Night  of  the  Year  all  put  on  new  or  clean 
Garments.  —  Paterfamilias  makes  Presents  to  the  Members  of  his  House¬ 
hold. — Chinese  Santa  Claus . Page  64 

CHAPTER  IV. 

SINGULAR  AND  POPULAR  SUPERSTITIONS. 

Four  Superstitions  for  the  Benefit  of  destitute  and  unfortunate  Spirits:  Sup¬ 
posed  to  be  Meritorious. — Thanksgiving  by  the  Use  of  Cakes. — Presenta¬ 
tion  of  Food. — Mounting  the  Platform. — A  supplementary  Offering. — 
Universal  Rescue. — Spirits’  House. — Representation  of  the  Ten  Depart¬ 
ments  of  the  Buddhistic  Hell. — Thirty-six  representative  Shops. — Lan¬ 
terns  denoting  thirty-six  Classes  of  Spirits. — Letting  go  the  Water-lamps. 
— Breaking  into  Hell. — Spirits  passing  over  a  Bridge. — Sending  Money 
and  Clothing  to  dear  deceased  Relatives. — Bountiful  Supply  of  Provi¬ 
sions  for  hungry  Spirits. — Methods  of  ascertaining  the  Will  of  the  Gods  or 
deceased  Ancestors  in  frequent  Use:  By  casting  Lots. — By  the  Use  of  a 
Male  Medium. — By  the  Use  of  aPen  Writing  on  Sand. — Women  employ 
female  Mediums. — Two  Kinds. — One  Uses  a  diminutive  Image  made  of 
the  Wood  of  the  Willow,  the  Other  pretends  to  become  possessed  by  the 
Spirit  of  the  Individual  invoked. — Praying  for  Rain :  Manner  in  which  the 
People  pray  for  Rain. — Manner  in  which  the  Mandarins  pray  for  Rain.— 
The  Bread-loaf  Superstition :  Its  Origin. — Manner  of  Procedure. — Spread 
of  the  Superstition. — Its  Popularity  accounted  for. — The  Victims. — Unbe¬ 
lief  of  the  Literati. — Cost  of  the  Offering. — Profits  of  the  Temple. — Mis¬ 
cellaneous  Superstitious  Practices:  Inviting  a  God  to  take  Tea. — Making 
a  Feast  for  an  Idol. — Obtaining  Incense  Ashes. — Praying  for  a  Dream. — 
Burning  a  Lamp  before  the  Gods. — Burning  a  Lantern  before  the  Heav¬ 
ens. — Tranquillizing  the  Earth  or  the  Gods. — Presenting  a  Sacrifice  to 
the  Great  Year. — “  Seeing  in  the  Dark” . . .  91 

CHAPTER  V. 
business  customs. 

System  of  Gobetweens  or  Middle-men  in  the  Transaction  of  important  Business : 
Their  Pay.  —  An  advertising  Medium.  —  Buyer  and  Seller  liable  to  be 
duped. — A  Class  corresponding  to  Commission  Merchants.— Female  Go- 
betweens. —  Banking,  Bank-bills,  and  Cash:  Banks  private. — Former 
Government  Bank-bills.— Iron  Cash.  — “Gutting”  Banks.— Panic  among 
Bankers.— Running  a  Bank.— Ancient  Cash.— Value  of  Cash.— Hong 


IV 


CONTENTS. 


Kong  Coins. — Money-lending  Clubs  without  Interest:  “Shaking  Club.” _ 

“  Snake-casting-its-Skin  Club.” — “Dragon-headed  Club.” — Trading  and 
Shop-keeping :  Unions  for  mutual  Protection  and  Benefit.  —  One-price 
Shops. — Annual  Meeting  of  Unions. — Worship  of  the  God  of  Wealth. — 
Burning  Incense  and  Mock-money  on  the  second  and  sixteenth  of  the 
Month  for  wandering  Spirits. — Miscellaneous  Business  Customs:  Bargain 
Money. — Apprentices. — “Beating  Man’s  Life.” — Borrowing  Money  by 
depositing  Silver  as  Security. — Pixed  Pay-days  or  short  Credit. — Pawn¬ 
shops. — Borrowing  Money  of  the  “Five  Emperors.” — Expedient  for  eject¬ 
ing  Tenants. — Singular  Method  of.mortgaging  Property . Page  134 

CHAPTEE  VI, 

MERITORIOUS  OR  CHARITABLE  PRACTICES. 

Distribution  of  Moral  and  Religious  Books  and  Tracts :  Their  Subjects  vari¬ 
ous. — Twelve  Sentences  of  good  Words. — Fifteen  Supplementary  ones. — 
Reverence  for  Lettered  Paper  :  Baskets  and  Furnaces  for  Lettered  Paper. 
— Lettered-paper  Society. — Ashes  of  Lettered  Paper,  how  treated. — Scale 
of  Merit  and  Demerit. — Native  Foundling  Asylum :  Supported  more  as  an 
Act  of  Merit  than  of  Charity. — How  regulated. — Nurses,  if  faithful,  re¬ 
warded. — Girls  taken  away  as  Wives. — Societies  for  the  Relief  of  Indigent 
and  Virtuous  Widows :  These  Societies  few. — Regulations  of  one  connected 
with  the  Temple  of  the  God  of  Literature. — Rules  of  one  connected  with 
the  Municipal  Temple. — The  God  of  the  Temple  its  patron  Divinity. — So¬ 
cieties  relating  to  Marriages  and  Funerals :  Contributions  to  aid  one  in  defray¬ 
ing  tbe  Expenses  of  his  Marriage  or  the  Funeral  of  his  Parent. — A  kind 
of  Savings’  Institution. — Society  to  purchase  Coffins  for  the  Corpses  of  re¬ 
spectable  Strangers . 164 

CHAPTER  VII. 

MERITORIOUS  OR  CHARITABLE  PRACTICES' — Continued. 

Voivs  relating  to  the  Lives  of  Animals:  Two  Kinds. — Vow  not  to  kill  a  cer¬ 
tain  kind  of  Animal  for  a  specified  Time. —Vow  to  support  or  let  a  cei-tain 
kind  of  Animal  live. — Often  done  as  a  Thanksgiving  for  Favors  received 
from  the  Gods.  —  The  Merit  of  eating  Vegetables  and  abstaining  from  Ani¬ 
mal  Food:  Popular  Distinction  between  some  kinds  of  Meats  and  Vegeta¬ 
bles. — Slaughtering  Animals  in  a  Time  of  Drought  often  forbidden. — 
Some  vow  never  to  eat  Meat. — Others  vow  to  eat  only  Vegetables  for  a 
specified  Time  or  on  certain  Occasions.  —  Several  kinds  of  Vows  de¬ 
scribed. — Popular  Sentiments  relating  to  killing  the  Buffalo  and  eating  its 
Flesh :  The  Work  of  the  Buffalo  meritorious.  —  Killing  it  for  Food  un¬ 
lawful. — Butchers  obliged  to  fee  Mandarin  Runners. — Tracts  admonish¬ 
ing  against  the  Slaughter  of  the  Buffalo  and  eating  its  Flesh. — Let  Beef¬ 
eaters  beware. — The  Advantages  of  refraining  from  eating  Beef. — Several 
Stories  relating  to  Beef-eaters. — Miscellaneous  Works  of  Chanty  and  of 
Merit:  Hot  and  medicated  Tea  for  Travelers. — Coffins  for  poor  Families. 
— Wadded  Garments  for  the  Needy  in  Winter. — Refraining  from  doing 
or  saying  any  thing  to  prevent  a  contemplated  Betrothal. — A  Lantern 


CONTENTS. 


V 


suspended  in  the  Street  at  Night.— -Repairing  Bridges  and  Roads. — In 
case  of  a  Calamity  or  Famine,  to  distribute  Rice  Porridge  and  Cakes  to 
the  Destitute. — The  Gentry  and  the  Rich  at  times  sell  Rice  at  less  than 
market  Price  to  the  Poor. — To  give  Rice  to  Widows  and  Orphans. — No 
Town  or  County  Poor-houses  atFuhchau  supported  by  Tax . Page  180 

CHAPTER  VIII. 

SOCIAL  CUSTOMS.  - 

The  small  bandaged.  Feet  of  Females:  The  Caste  of  China. — Origin. — Man¬ 
ner  of  Compression. — No  wooden  or  iron  Shoe  used. — Walk  on  Tiptoe. 
— Length  of  genteel  Shoe. — The  Large-footed  class  of  Females. — These 
Work  in  the  Fields  and  carry  Burdens  like  Men. — Female  Infanticide : 
Opinions  of  different  Writers. — Proofs  of  its  Prevalence  at  Fuhchau  and 
Vicinity. — Its  Frequency  admitted  by  the  People. — Instances. — Girls  some¬ 
times  given  away  to  be  future  Brides,  or  sold,  or  exposed  alive. — Meth¬ 
ods  of  Infanticide. — Professed  Reason  of  poor  People  for  it. — Common 
among  the  Rich,  and  their  Excuse  for  it. — Not  often  Illegitimates. — Boys 
not  destroyed. — Infanticide  often  mentioned  with  Levity. — Domestic  Slav¬ 
ery  :  Children  sold  by  Parents,  and  Wives  sold  by  Husbands. — Female 
Slaves  must,  when  marriageable,  be  provided  with  Husbands.  —  Male 
Slaves  few. — Descendants  of  Slaves. — Female  Slaves  numerous. — Treat¬ 
ment  of  Slaves. — Courtesans  often  bought  and  sold. — Chinese  Slavery  very 
different,  from  American  Slavery. —  Voluntary  Clubs:  Literary  Clubs. — Rec¬ 
reating  Clubs. — Wine  Clubs. — Old  Men’s  Clubs. — Musical  Clubs .  197 

CHAPTER  IX. 
social  customs — Continued. 

Celebrations  of  Birthdays :  Mandarins  celebrate  the  Birthday  of  the  Empe¬ 
ror  and  Empress. — Mandarins,  after  arriving  at  fifty  Years,  celebrate  their 
Birthdays. — Characteristic  Incident. —  Common  People  celebrate  every 
tenth  Birthday  after  reaching  fifty  Years  of  Age. — Present?  expected. — 
“Worshiping  the  Longevity  Dipper.” — On  Birthdays,  eating  a  couple  of 
Duck  Eggs  common. — Offering  made  before  the  Tablets  and  the  God  of 
the  Kitchen. — A  preparatory  Ceremony. — Use  of  Vermicelli  as  an  Omen 
of  Longevity. — Privileges  of  Primogeniture  and  other  Family  Matters  :  The 
oldest  Son  receives  the  Tablets  and  Cooking  Utensils  of  his  Parents. — 
Rules  for  dividing  the  Patrimony  among  the  Sons. — Sons  and  their  De¬ 
scendants  oftentimes  live  together  for  Generations. — In  case  of  the  Death 
of  the  eldest  Son,  a  Child  and  Heir  is  adopted. — Head  of  a  Clan  and  Heads 
of  Families.  — Their  Authority  and  Importance.  —  “No-Offspring”  Al¬ 
tar. — Friends  sometimes  adopt  each  other  as  Brothers. — Pretended  Adop¬ 
tion  of  a  Child,  and  Customs  relating  to  the  Child. —  Common  Use  of  Sam- 
shu  or  Chinese  Wine:  What  is  meant  by  Chinese  Wine. — Extensively  used 
in  idolatrous  Worship. — Universally  used  on  festive  Occasions. — Drank 
hot. — Invitation  to  Dine  called  “Invitation  to  drink  Wine.” — The  Game 
of  “Blowing  the  Fist.” — The  Loser  drinks  Wine  as  Forfeit. — A  poetical 
Game,  the  forfeit  of  which  is  drinking  Wine. — Giving  and  receiving  Pres- 


VI 


CONTENTS. 


ents:  “A  Mouth,  but  no  Heart.” — “Horses  to  look  at.” — Vegetables  for  the 
Road. — Return  Presents. — A  Present  to  “  pull  off  one’s  Boots.” — Hostess, 
on  joyful  Occasions,  expected  to  make  a  Present  to  her  female  Guests. — A 
Present  of  Money  sent,  after  receiving  an  Invitation  to  a  Feast. — Custom¬ 
ary  to  give  and  receive  Presents  at  the  great  annual  Festivals  and  at 
New  Year’s . Page  217 


CHAPTER  X. 
social  customs — Continued. 

The  Tonsure  and  the  Cue :  Manner  of  Shaving  the  Head  and  Braiding  the 
Cue. — Exceptions  to  the  Practice. — Not  a  religious  Custom. — The  Tonsure 
and  the  Cue  Badges  of  Servitude  to  the  Manchu  Tartars. — The  Condition 
of  the  Hair  shows  the  political  Status  of  its  Wearer. — Long  Hair  a  Badge 
of  Rebellion. — Attachment  to  the  Cue  more  apparent  than  real. —  Customs 
relating  to  Neighborhoods  and  to  Neighborhood  Temples:  Images  in  Village 
or  Neighborhood  Temples. — Birthdays  of  these  Gods  and  Goddesses  cele¬ 
brated  by  a  Feast  in  the  Temple. — Annual  Thanksgiving  to  the  Great 
King. — Feasts  and  Shows  at  other  established  Times. — Neighborhood 
Committee. — Keeping  company  with  the  Gods  during  the  Night. — “Joy¬ 
ous  Gold.” — Neighborhood  By-laws. — The  Elders  of  the  Neighborhood. — 
Customs  relating  to  Lepers:  Two  Leper  Asylums  at  Fuhchau. — Part  of 
the  Lepers  receive  a  Stipend  from  Government. — Each  Asylum  under  a 
Head  Man. — Two  Species  of  Leprosy,  wet  and  dry. — Lepers  must  enter 
one  of  the  Asylums. — Popular  Sentiments  about  the  Cause  of  Leprosy. — 
Corpse  of  Lepers  burned. — Lepers  must  submit  to  their  Head  Men. — Su¬ 
perstitious  and  idolatrous  Ceremonies  at  the  Asylums. — Visit  to  the  East 
Asylum. —  Customs  relating  to  Beggars:  Beggars  very  numerous. — Manner 
of  Begging.  —  Under  the  Control  of  Head  Men. — The  Head  Men  often 
make  an  Agreement  with  Shop-keepers  relating  to  Beggars. — Beggars  do 
not  call  at  private  Houses. — Exceptions. — Beggars  annoy  Funeral  Proces¬ 
sions  on  the  Hills  and  Sacrifices  at  the  Tombs  of  the  Dead .  240 

CHAPTER  XI. 

MISCELLANEOUS  OPINIONS  AND  PRACTICES. 

The  Dragon  and  the  Phoenix :  The  five-clawed  Dragon  the  Chinese  national 
Coat  of  Arms. — Appropriated  solely  to  the  Emperor. — Regarded  as  the 
Giver  of  Rain.  —  Story.  —  Representations  of  the  four-clawed  Dragon 
used  by  certain  Mandarins,  and  by  the  People  on  certain  Occasions. — The 
Empress  is  represented  by  the  Phoenix. — Custom  allows  the  established 
Use  of  the  Dragon  and  the  Phoenix. — May  not  be  generally  used. — Inci¬ 
dent. — Proverbs  and  Book  Phrases:  Distinction  between  Proverbs  and 
Book-phrases. — In  very  frequent  Use. — Examples. — Chinese  Cursing: 
Cursing  very  common. — “Mouths  are  exceedingly  filthy.” — Examples, 
with  Explanations.  —  Preparation  and  Use  of  Mock-money :  Manner  of  pre¬ 
paring  Tin-foil  described. — Done  by  manual  Labor. — Work  of  pasting  the 
Tin-foil  upon  Paper  performed  by  Women  and  Girls. — Large  Amount  of 
Capital  invested. — When  colored  Yellow  represents  Gold. — Ashes  of  the 


CONTENTS. 


vii 

Mock-money  carefully  preserved  for  the  Tin  they  contain. — Use  of  Mock- 
monev  exceedingly  frequent . Page  264 

CHAPTER  XII. 

miscellaneous  opinions  and  pkactices — Continued. 

Jugglers:  Description  of  several  Sleight-of-hand  Tricks. — Gamblers:  Gam¬ 
bling  common. — Many  Methods. —  Farces:  Various  popular  Farces. — 
Sports  and  Plays:  Shuttlecock. —  Lion  pursuing  a  Ball.  —  Manoeuvring 
the  Dragon. — Playacting :  An  Emperor  of  the  Tang  Dynasty  one  of  the 
Gods  worshiped  by  Playactors. — Bands  of  Actors  numerous. — Female 
Characters  personated  by  Boys. — No  Theatres  in  China. — Theatricals  per¬ 
formed  on  Platforms  in  the  Street  and  in  Temples. — No  Admittance  Fee. 
— Plays  usually  historical. — Theatricals  often  connected  with  rendering 
Thanksgiving  to  the  Gods. — Jottings  on  various  Subjects:  Honorary  Por¬ 
tals,  commemorating  the  Virtues  of  distinguished  Persons,  erected  by  spe¬ 
cial  Permission  of  the  Emperor. — Numerous  at  Fuhchau. — Sometimes 
erected  during  the  Lifetime  of  the  Individual  honored. — Fine  Portal  at 
Tating,  in  the  Southern  Suburbs. — Superstitious  Ideas  in  regard  to  Thun¬ 
der  and  Lightning. — Both  worshiped. — Only  the  unfilial  or  the  uncom¬ 
monly  wicked  “  killed”  by  Thunder. — Superstitious  Ceremony,  called  the 
“  Thunder  Charm,”  performed  to  facilitate  the  Departure  of  Thunder  after 
killing  one. — Singular  Method  of  publicly  honoring  a  Friend  or  a  Man¬ 
darin. — Description  of  Method. — Communicating  glad  Tidings. — Singu¬ 
lar  Manner  of  publishing  the  Sex  of  a  Child.— -Presenting  “a  private  Cer¬ 
emony.” — Vendors  of  Curiosities  often  bribe  Gate-keepers  and  Servants. — 
Money  often  paid  to  Middle-men  by  Servants  and  Teachers. — Head  Con¬ 
tractors  make  Presents  to  the  Servants  of  their  Employer.  —  Tenants 
sometimes  give  to  the  Servants  of  Landlords  a  Percentage  on  the  Sum 
paid  as  Rent. — Instance. — Pernicious  Influence  of  these  Customs .  279 

CHAPTER  XIII. 

CHARMS  AND  OMENS. 

Charms  or  Amulets  to  expel  or  keep  away  evil  Spirits  and  unpropitious  Influ¬ 
ences  :  Red  Things. — Yellow  Charms. — Ancient  Coins. — Iron  Point  of  a 
Plow-share. —  Knife. —  Iron  Nails. — Charms  used  when  one  is  Sick. — 
Charms  used  in  building  Houses. — Charms  used  over  Doors. — Charms 
put  on  Roofs. — Charms  in  the  Shape  of  a  Knife. — Tai  Mountain  Stone. — 
Concave  Mirror. — Old  Fish-nets. — Cash  Sword. — Lock  bought  by  Cash 
from  one  hundred  Families. — Three  Manies  and  nine  Likes. — Sweet-flag 
and  Artemisia. — Gourd-shell. — Five  Poisons. — Brass  Mirror. — Charm  of 
the  God  of  Literature. — Cash  which  wards  off  Evil. — Diabolical  Charms : 
Object  of  using  them. — Manner  of  obtaining. — Manner  of  using. — Manner 
of  counteracting. — Yellow  Charm  used  by  Prostitutes. — Ominous  Words 
and  Sentences:  Chinese  Unicorn. — Character  for  Longevity,  Peace,  and 
Happiness. — Picture  of  Bats. — Sentences  engraved  on  Gems. — A  hundred 
Children  and  a  thousand  Grandchildren. — Picture  of  two  Children  em¬ 
bracing. — Using  only  good  or  propitious  Words. — Miscellaneous  Omens  for 


ym 


CONTENTS. 


Good  or  Evil:  Magpie. — Crow. — Coming  of  a  Dog. — Coming  of  a  Cat. — 
Crowing  of  a  Hen. — Swallows  building  their  Nests. — Voice  of  the  Owl. — 
Sudden  Changes  in  the  Appearance  of  Flowers. — The  Peony. — Omens  in 
connection  with  the  God  of  the  Kitchen . Page  307 

CHAPTER  XIV. 

FORTUNE-TELLING. 

Six  Methods  of  Fortune-telling  :  By  one’s  Age. — By  one’s  Physiognomy. — 
By  a  Bird  and  Slips  of  Paper.— By  dissecting  written  Characters.— By  a 
Tortoise-shell  and  ancient  Cash. —  By  an  Inspection  of  the  Earth  and 
Scenery. —  Explanation  of  Terms  used:  The  eight  Characters  denoting 
one’s  Birth. — The  five  Elements  of  Nature. — The  twelve  Animals. — Se¬ 
lection  of  Fortunate  Days :  In  regard  to  Marriage. — In  regard  to  building 
of  Houses. — In  regard  to  Burial .  331 

CHAPTER  XV. 

OPIUM  AND  OPIUM- SMOKING. 

Opium  reduced  to  a  Liquid  before  Smoking. — Difference  between  smoking 
Opium  and  smoking  Tobacco. — Manner  of  becoming  addicted  to  Opium. 
— Custom  of  treating  Customers  and  Friends  with  Opium. — Baneful  Ef¬ 
fects  of  Opium  various. — Costly  and  destructive  to  one’s  Business. — Inju¬ 
rious  to  one’s  Health. — Opium-shops  more  numerous  than  Rice-shops. — 
Inquiries  for  foreign  Medicine  to  cure  the  Habit. — Bewitching  Influence 
of  Opium. — Opium  worse  than  ardent  Spirits  in  its  Effects. — Chinese 
Opinion  in  regard  to  Divine  Providence. — The  Gospel  and  Opium  both 
foreign  to  China. — Opium  an  Obstacle  to  the  spread  of  the  Gospel. — Dif¬ 
ficulty  of  breaking  off  the  Habit. — Noble  Sentiments  of  Tau  Kuang. — 
Opium  and  the  Gospel  both  legalized. — Duty  of  Christendom .  349 

CHAPTER  XVI. 

CHINESE  AND  SCRIPTURE  CUSTOMS. 

I.  Num.,  xxviii.,  7. — II.  1  Sam.,  i.,  11. — III.  Gen.,xxiii.,16. — IV.  Job, xix., 
24. — V.  Deut.,  vi.,  9. — VI.  Exodus,  xxxvii.,  3. — VII.  2  Kings,  ix.,  30. — 
VIII.  Matt.,  xxv.,  6. — IX.  Mark,  v.,  3. — X.  Luke,  xiv.,  9,  10. — XI. 
Matt.,  xx.,  3. — XII.  Matt.,  vi.,  30. — XIII.  Job,  xiv.,  21. — XIV.  Matt., 
v.,  16. — XV.  Num.,  viii.,  7. — XVI.  1  Pet.,  iii.,  3. — XVII.  Rom.,  xvi., 
16. — XVIII.  Luke,  v.,  12. — XIX.  John,  v.,  8. — XX.  Gen.,  xxix.,  30. — 
XXI.  Gen.,  xxix.,  25.  — XXII.  John,  iv.,  11.  — XXIII.  Deut.,  xxv.,  13. 
15.— XXIV.  Matt.,  vi.,  9.— XXV.  Acts,  i.,  26.— XXVI.  Luke,  i.,  63.— 
XXVII.  Luke,  viii.,  52. — XXVIII.  Matt.,  vi.,  7. — XXIX.  Acts,  xv.,  29. 
—XXX.  Matt.,  vi.,  20 .  3&G 

CHAPTER  XVII. 

MISSIONARY  TOPICS. 

Principles  of  the  true  Religion  unknown  in  China  before  the  Introduction  of 
Christianity :  In  Chinese  Religions  human  Sacrifices  not  required,  and  Dei- 


CONTENTS. 


IX 


fications  of  Vice  seldom  worshiped. — Nine  fundamental  Doctrines  of  true 
Religion  unknown:  1.  Concerning  the  Creation;  2.  The  Government  of 
the  World;  3.  Proper  Manner  of  worshiping  Heaven,  or  the  Ruler  of  the 
Universe ;  4.  The  Origin  and  Universality  of  Sin ;  5.  The  Atonement ; 
6.  The  Holy  Spirit ;  7.  Future  Rewards  and  Punishments ;  8.  The  Value 
of  the  Soul;  9.  The  Resurrection  of  the  Dead. — Chinese  often  blasphe¬ 
mous  and  sportive  about  serious  Subjects. — Relation  of  native  Helpers  to 
the  Evangelization  of  China :  Day-schools  for  Children  of  Native  Chris¬ 
tians,  Boarding-schools  for  promising  young  Men  and  Girls,  and  Training- 
schools  for  the  Instruction  of  native  Helpers  very  important  at  every  cen¬ 
tral  Mission. — English  should  be  excluded  from  Mission-schools. — Native 
Helpers,  under  God,  the  main  Hope  of  the  Church  for  the  Evangelization 
of  China. — Several  distinguishing  Differences  between  the  foreign  Mission¬ 
ary  and  the  Native  Helper  as  Preachers. — Native  Ministry  should  be  ac¬ 
quainted  with  the  Chinese  Classics  as  well  as  trained  in  the  Sacred  Scrip¬ 
tures. — Missionaries  can  have  extensive  Influence  through  the  Agency  of 
well-trained  Helpers. — The  most  successful  Missions  have  not  neglected 
training  promising  Converts  to  be  Helpers. — Three  Illustrations  as  re¬ 
gards  Preaching  by  Native  Helpers  at  Fuhchau. — Native  Helpers  choose 
practical  and  important  Themes. — They  also  “stand  up  for  Jesus.” — Im¬ 
portance  of  Special  Prayer  for  Native  Helpers  as  a  Class :  Because  they  arc, 
under  God,  the  main  Hope  of  the  Church,  and  on  account  of  the  Influence 
of  Precedent  in  China. — Native  Helpers  bitterly  reproached  with  casting 
aside  Confucius  for  Jesus,  and  with  rejecting  the  worship  of  their  Ances¬ 
tral  Tablets. — They  are  in  danger  of  a  feeling  of  Pride  and  Self-import¬ 
ance. — Are  a  new  and  distinct  Class. — Chinese  Religions  make  no  Pro¬ 
vision  for  moral  and  religious  Instruction  in  public. — Native  Helpers  un¬ 
der  Temptation  of  being  unduly  influenced  by  love  of  Money  rather  than 
a  love  of  Souls. — Satan  and  the  Heathen  Chinese  are  of  the  same  Opinion 
about  Christians. — Incidents  illustrating  these  Facts. — In  view  of  their 
peculiar  Reproaches  and  Dangers,  frequent  and  fervent  Prayer  in  their 
behalf  the  Duty  of  the  Church . Page  394 

CHAPTER  XVIII. 
missionary  topics — Continued. 

Peculiar  or  extraordinary  Obstacles  to  the  rapid  Evangelization  of  the  Chinese  : 
The  Spread  of  the  Gospel  in  China  seemingly  slow  compared  with  most 
Mission  Fields. — The  Church  partially  discouraged. — Six  peculiar  or  ex¬ 
traordinary  Obstacles:  1.  Chinese  Language;  2.  National  Vanity  of  the 
Chinese ;  3.  Posthumous  Influence  of  Confucius,  Mencius,  and  other 
Scholars  of  Antiquity;  4.  Universality  of  the  Worship  of  the  ancestral 
Dead ;  5.  Influence  of  systematized  Superstitions  and  idolatrous  Educa¬ 
tion  ;  6.  Difficulty  of  Influencing  large  and  intelligent  Masses  against 
their  Prejudices  and  their  Convictions. — The  Church,  in  considering  the 
success  of  Missions  in  China,  should  also  consider  the  Obstacles. — The 
Duty  of  the  Church  in  view  of  these  peculiar  and  extraordinary  Obstacles  in 
China :  The  Obstacles  an  Argument  for  increased  Activity  and  Zeal  in  the 

A  2 


X 


CONTENTS, 


Work  of  Missions  there. — Twelve  central  Stations  already  occupied. — Six 
consular  Ports  for  six  Years  unsupplied  with  Missionaries. — Interest  in 
Chinese  Missions  on  the  Part  of  the  Church  disproportionate  and  inade¬ 
quate. — Several  important  Questions  for  the  pious  Reader  to  ponder. — 
Escaping  Scylla,  yet  not  avoiding  Charybdis. — Imitating  the  Jew  and  the 
Levite  in  preference  to  the  Samaritan. — China  an  “uninteresting  Field,” 
and  the  Chinese  an  “unattractive  People.”— “The  Chinese  like  a  dumb 
Beggar,  whose  Necessities  only  plead  for  him.” — Supposition. — China  has 
no  scriptural  Associations  to  excite  the  Interest  and  the  Prayers  of  the 
Church. — China  the  Gibraltar,  the  Sebastopol  of  Heathenism. — Why  the 
best  Men  in  Christendom  are  needed  as  Missionaries  there. — Opium  and 
Missions. — Pious  Tea-drinkers  and  Heathen  Tea-pickers. — Prayer  in  be¬ 
half  of  the  Chinese  important  every  Saturday  Evening  in  America,  be¬ 
cause  it  is  then  Sabbath  Morning  in  China. — The  Church  should  be  en¬ 
couraged  by  the  favorable  Signs  of  the  Times  in  regard  to  China..  Page  418 

CHAPTER  XIX. 

INTERIOR  VIEW  OF  PEKING. 

Mode  of  Conveyance  to  the  Capital  from  Tientsin. — Description  of  Cart 
drawn  by  Mules. —  Scenery. —  Chinese  Wheelbarrow. —  Carts  drawn  by 
Bullocks. — Arrival  at  T‘ungchau. — Kang  versus  Bedstead. — Battle-field 
of  Chang-Kia-Wang. — Approach  to  Peking. — Camels  numerous. — Brief 
Description  of  Peking. — Peking  Cabs  or  Carts. — Pekinese  not  inquisitive 
and  abusive. — Various  Nationalities  represented  at  the  Capital. — Pekinese 
hardy  and  robust. — Extent  of  the  Wall  around  Peking. — Population. — 
Location  of  foreign  Legations. —  Climate  healthy. — Prince  Iiung  and 
foreign  Ministers. — Objects  of  interest  to  foreign  Visitors. — Astronomical 
Observatory. — Old  Portuguese  Burying -ground. — Russian  Burying- 
ground. — Temple  of  the  Great  Bell. — Connection  of  Government  with 
Superstition  and  Idolatry. — Premises  containing  Altar  to  Heaven. — Dome 
in  Imitation  of  the  Vault  of  Heaven. — Emperor  worships  the  Pearly  Em¬ 
peror  Supreme  Ruler,  chief  God  of  Tauism. — Time  and  Manner  of  Wor¬ 
ship. — Altar  to  Heaven. — Altar  to  Agriculture. — Altar  to  Earth. — Altar 
to  the  Sun  and  Altar  to  the  Moon. — Imperial  Family  worship  the  Living 
Buddha. — Lama  Temple  outside  of  the  Northern  City. — Lama  Monas¬ 
tery  inside  the  Northern  City. — Temple  to  Confucius. — Very  ancient 
Stone  Drums.— Imperial  Pavilion — The  thirteen  Classics  cut  in  Stone. — 
Mosque  in  Ox  Street. — Roman  Catholic  Missions. — Importance  of  Prot¬ 
estant  Missions  at  Peking. — Existence  of  Lamaism,  Mohammedanism, 
and  Romanism  there,  an  Argument  for  Protestant  Missions. — Peking  be¬ 
ing  the  political  and  literary  Centre  of  the  Empire,  an  Argument  for  the 
Prosecution  of  Protestant  Missions  there. — Prevalence  of  the  Mandarin 
Dialect  an  Argument  for  Missions  at  the  Capital  and  in  Northern  Chi¬ 
na .  438 


ILLUSTRATIONS  IN  VOL  II, 


Part  of  a  Procession  in  honor  of  Spring,  in  which  a  mock  Buffalo  is 

carried  through  the  Streets . Page  20 

Men  saluting  each  other  at  New  Year’s .  25 

Horse-shoe,  or  Omega  Grave .  46 

God  of  the  Five  Grains .  53 

Racing  with  the  Dragon  Boats  on  the  first  five  Days  of  the  Fifth  Month...  57 

Boy  worshiping  a  Pagoda .  67 

Family  making  Balls  of  Rice-flour  on  the  Evening  before  the  Winter 

Solstice . 74 

God  of  the  Kitchen .  82 

Offering  Sacrifice  to  the  God  of  the  Kitchen .  84 

Presenting  a  Thank-offering  of  Cakes .  93 

Presenting  Food  to  the  Spirits  of  the  Dead .  94 

Second  Department  of  the  Buddhistic  Hell .  100 

Floating  off  the  Water-lamps .  104 

Offering  Incense .  107 

Affirmative .  108 

Negative .  108 

Indifferent .  108 

Casting  Lots .  109 

Consulting  the  God  through  a  Male  Medium .  Ill 

Writing  with  a  Forked  Pen  an  Oracle  on  Sand .  113 

Female  Medium  between  the  Living  and  the  Dead .  116 

Bringing  Home  representative  Incense  Ashes .  129 

Fac-simile  of  Cash  coined  by  the  last  Emperor,  Hien-Fung .  139 

Fac-simile  of  Cash  issued  by  the  late  long-haired  Rebel  Emperor .  141 

Fac-simile  of  ancient  Cash  coined  during  the  Han  Dynasty,  about 

A.D.  9 .  145 

Fac-simile  of  a  Hong  Kong  Mille .  146 

Fac-simile  of  a  Hong  Kong  Dime .  146 

Fac-simile  of  a  Hong  Kong  Cent .  146 

Omen  of  Good  used  by  the  Man  who  throws  the  Dice .  148 

Omen  of  good  Luck  put  by  Shop-keepers  in  the  Bottom  of  their  Money¬ 
box .  153 

Man  with  Baskets  gathering  lettered  Paper .  168 

Appearance  of  a  small  Shoe  on  the  Foot .  199 

Large  or  natural-footed  Woman  at  Fuhchau . =. .  202 

Woman  carrying  a  Present .  221 


XU  ILLUSTRATIONS  IN  VOL.  II. 

• 

Two  Men  carrying  a  Present  of  a  large  Jar  of  Spirits . Page  238 

Chinese  Razor . : .  240 

Barber  shaving  the  Head  of  a  Customer .  242 

Temple  and  Pagoda  on  a  small  Island  eight  or  nine  Miles  above  Fuh- 

chau .  24^ 

Walking  on  Stilts  in  a  public  Procession  at  Tientsin .  248 

Leper . . .  257 

Beggar  with  a  piece  of  old  Matting  thrown  over  his  Shoulders .  260 

Juggler  spinning  a  Plate  around .  2S0 

Gambling  with  a  revolving  Pointer .  286 

Buddhist  Priest  leading  a  blind  Man  to  see  the  Show  of  Lanterns .  288 

Manoeuvring  the  Dragon . 1 .  292 

Nghong  Saiii  and  two  of  his  Assistants — a  God  of  Playacting .  294 

Boy  dressed  like  a  Female  in  acting  a  theatrical  Play .  295 

Thunder .  301 

Fac-simile  of  ancient  Cash  coined  A.D.  25,  belonging  to  the  Eastern 

Han  Dynasty,  and  worn  on  the  Abdomen  to  prevent  Colic .  308 

Eight  Diagrams,  with  Representations  of  the  Male  and  Female  Princi¬ 
ples  of  Nature  in  the  Centre .  311 

Fac-simile  of  a  knife-like  Charm  used  at  the  Time  of  erecting  a  Temple 
to  the  Sailors’  Goddess  at  Fuhcliau  during  the  Reign  of  Hien  Fung  ...  312 

Cash-sword  Charm .  314 

Happiness .  323 

Happiness  like  the  Eastern  Ocean .  324 

Longevity  like  the  Southern  Mountains .  324 

Blind  Fortune-teller .  332 

Fortune-telling  by  means  of  a  Bird  and  Slips  of  Paper .  334 

Fortune-telling  by  dissecting  a  Chinese  Character . 335 

Fac-simile' of  Cash  coined  A.D.  620,  during  the  Tang  Dynasty,  used  in 

Divination . 336 

Opium-pipe . 350 

Smoking  Opium .  351 

Cart  drawn  by  Bullocks  or  by  Mules .  441 

Part  of  the  Wall  of  Peking .  445 

Cart  or  Cab  drawn  by  a  Mule  or  Pony .  446 

The  Imperial  Winter  Palace  at  Peking .  448 

Prince  Rung .  449 

Dome  in  imitation  of  the  Vault  of  Heaven .  453 

Fac-simile  of  the  large  Peking  Cash .  459 


SOCIAL  LIFE  OF  THE  CHINESE. 


CHAPTER  I. 

ESTABLISHED  ANNUAL  CUSTOMS  AND  FESTIVALS. 

Observations  concerning  the  Chinese  Year:  Intercalary  Months. — One  Month 
is  one  Moon. — Twenty-four  solar  Terms. — Eight  Ch&ik  and  sixteen  Khe. 
— Each  Season  has  two  Ch&ik  and  four  Khe. — Spring. — Summer. — Au¬ 
tumn. —  Winter.  —  Similarities  and  Dissimilarities  between  Chinese  and 
Western  Philosophers. — Customary  in  China  among  some  to  eat  “some¬ 
thing  Strengthening”  on  these  solar  Terms.  —  Procession  in  Honor  of 
Spring:  Prefect  is  Chief  in  the  City. — Image  of  domesticated  Buffalo  car¬ 
ried  in  the  Procession. — How  constructed. — “Receiving  the  Spring.” — 
Marine  Inspector  is  Chief  in  the  southern  Suburbs. — New  Year’s  Festivi¬ 
ties:  Sacrifice  to  Heaven  and  Earth. — Worship  of  Gods  and  Idols  belong¬ 
ing  to  the  Family. — Worship  of  Ancestors. — Prostration  before  living  Par¬ 
ents  and  Grandparents. — Making  New  Year’s  Calls. — Shops  closed  from 
three  to  ten  or  more  Days.  —  Extensive  Use  of  Mandarin  Oranges  as 
Omens  of  Good. — Boat-women  solicit  Cakes. — Bands  of  Music. — Fire¬ 
works. — Manoeuvring  the  Dragon. — “Receiving  the  Gods  back  again.” 
— “Keeping  Company  with  the  Gods  at  Night.” — Carrying  the  “Great 
King”  in  Procession. — Singular  and  significant  Presents  to  some  married 
Women. — A  certain  lucky  or  joyful  Festival. — “Brilliant  Cakes.” — Fes¬ 
tivals  and  Customs  of  first  Month  continued:  Sale  of  fancy  Paper  Lanterns. 
— Description  of  Lanterns. — Feast  of  Lanterns  on  the  fifteenth  of  the  first 
Month.  — Eating  Taros  beneath  the  Lanterns.  — Many  married  Women 
visit  the  Temple  of  the  Goddess  of  Children  on  the  fifteenth. — The  Great 
King  sometimes  makes  Presents  of  four  significant  Lanterns  to  a  Child¬ 
less  married  Woman. — Guessing  Riddles  in  the  Evening  by  literary  Men. 
— Opening  the  Seals  in  Mandarin’s  Offices  on  the  twentieth. — Supersti¬ 
tious  Ceremonies. — Day  given  to  Rejoicings. 

Observations  concerning  the  Chinese  Year. 

Before  describing  the  principal  annual  customs  and  festi¬ 
vals  observed  at  this  place  and  vicinity,  a  few  preliminary  ob¬ 
servations  will  be  made  relating  to  the  yearly  periods,  which 
among  the  Chinese  are  regarded  of  very  great  importance. 


14  ESTABLISHED  ANNUAL  CUSTOMS  AND  FESTIVALS. 


The  customs  noticed  are  performed  at  the  same  time  every 
year  on  the  recurrence  of  the  period  or  term  used  to  denote 
certain  epochs  in  the  season,  or  on  fixed  days  of  the  month. 

The  Chinese  year  contains  thirteen  or  twelve  months,  ac¬ 
cording  as  it  has  or  has  not  an  intercalary  month.  Conse¬ 
quently  the  great  annual  periods,  as  the  winter  solstice  or  ver¬ 
nal  equinox,  do  not  fall  in  successive  years  on  the  same  day  of 
the  same  month.  Generally,  in  five  successive  years  there  are 
two  intercalary  months;  or,  more  exactly,  in  nineteen  suc¬ 
cessive  years  there  are  seven  intercalary  months.  There  are 
no  intercalary  days.  The  months  are  spoken  of  as  the  first 
month,  the  second  month,  etc.,  no  distinct  name  for  each  month 
being  in  common  use.  The  month  which  is  intercalary  is 
known  as  such  in  common  conversation  and  in  legal  docu¬ 
ments.  For  example :  if  the  sixth  month  is  intercalaried, 
there  are  two  six  months  in  that  year,  viz.,  the  sixth  month , 
and  the  intercalary  sixth  month. 

A  month  has  never  twenty-eight  or  thirty-one  days,  but  al¬ 
ways  either  twenty-nine  or  thirty  days.  A  month  is  one 
moon ,  the  character  for  month  and  moon  being  identical.  The 
number  of  days  in  a  month  is  intended  to  correspond  to  the 
number  of  days  which  it  takes  the  moon  to  make  one  com¬ 
plete  revolution  around  the  earth ;  and  as  one  such  revolution 
requires  between  twenty-nine  and  thirty  days,  some  of  the 
months  are  reckoned  to  have  twenty-nine  and  others  thirty 
days.  It  follows  that  the  number  which  indicates  the  age  of 
the  moon  at  any  particular  time  also  denotes  the  day  of  the 
month,  and  that  the  moon  on  the  same  day  of  successive 
months,  from  one  year  to  another,  always  presents  the  same 
appearance.  For  example :  on  the  fifteenth  of  every  month 
the  moon  is  full,  on  the  first  there  is  no  moon  ;  the  first  quar¬ 
ter  ends  about  the  evening  of  the  seventh,  the  third  quarter 
ends  about  the  tw'enty-second  of  every  month.  This  plan  of 
regulating  the  number  of  days  in  a  month  by  the  number  of 
days  which  the  moon  requires  to  make  one  circuit  around  the 
globe  is  very  convenient  and- useful  to  farmers  and  sailors,  en¬ 
abling  them  to  calculate  with  precision  and  remember  with 
readiness  the  changes  of  the  moon  and  the  changes  of  tides. 

In  every  year  there  are  certain  twenty-four  terms  or  peri¬ 
ods,  which  occur  at  regular  intervals.  Of  these  twenty-four 


CHINESE  THEORY  OF  THE  SEASONS.  15 

terms  there  are  eight  chalk  and  sixteen  kh'6.  The  term  chalk 
is  the  one  usually  applied  to  a  natural  or  an  artificial  division, 
as  a  joint*  of  the  bamboo ,  or  as  a  verse  of  a  book.  The  Chi¬ 
nese  seem  to  think  that  there  are  eight  distinct  and  important 
“ joints ”  or  divisions  of  every  year,  about  which  time  some 
marked  change  of  temperature  or  weather  ordinarily  takes 
place.  The  term  khe  is  the  one  usually  applied  to  the  breath 
of  any  animal,  or  vapor  or  air  generally.  This  term  applied 
to  the  sixteen  annual  periods  denotes  the  less  marked  changes 
of  the  weather,  which  precede  or  follow  the  eight  chaik  at  cer¬ 
tain  intervals,  being,  as  it  were,  the  breath  or  vapor  of  these 
joints.  The  eight  chaik  and  the  sixteen  kh5  do  not  in  consec¬ 
utive  years  fall  on  the  same  days  of  the  month,  because  the 
number  of  days  in  a  year  are  not  uniform.  Some  years,  those 
which  have  twelve  months,  have  less  than  three  hundred  and 
sixty-five  days,  while  others,  those  which  have  thirteen  months, 
have  more.  On  an  average  for  several  consecutive  years,  the 
number  of  days  is  about  three  hundred  and  sixty-five  days  for 
a  year,  so  that  the  chaik  and  the  khh  come  in  about  the  same 
period  of  absolute  time. 

Every  year  has  four  seasons,  and  each  season  has  two  chaik, 
or  “joints,”  and  four  khe,  or  “breaths.” 

Spring. — The  first  day  of  the  Chinese  spring  is  a  chaik, 
called  the  “  commencement  of  spring .”  It  falls  in  the  month 
of  January  or  February.  It  sometimes  occurs  during  the 
twelfth  Chinese  month.  In  fifteen  or  sixteen  days  comes  a 
khe,  called  “  rain-water ,”  because  there  is  always,  or  there 
ought  to  be,  a  great  deal  of  rain  about  this  time,  in  order  to 
promote  the  best  interests  of  the  farmer.  In  fifteen  or  sixteen 
days  more  comes  another  khe,  called  “  excited  worms ,”  because 
about  this  time  burrowed  insects  come  forth  to  the  surface  of 
the  earth,  and  silkworms  eat  their  way  out  of  their  cocoons. 
It  is  believed,  or,  rather,  it  is  a  common  saying  in  this  part  of 
China — which  experience  shows  to  be  generally  correct — that 
if  it  thunders  before  this  khe  there  will  be  a  superabundance 
of  rain  for  forty-nine  days,  or  that  it  will  be  continually  cloudy 
and  rainy  for  that  period.  In  fifteen  or  sixteen  days  more 
there  is  a  chaik,  the  middle  of  spring,  the  vernal  equinox. 
This  corresponds  to  the  twenty-first  or  twenty-second  of  March. 
After  fifteen  or  sixteen  days  comes  a  kh&,  called  '•'•pure  and 


16  ESTABLISHED  ANNUAL  CUSTOMS  AND  FESTIVALS. 


clear”  because  oftentimes  the  atmosphere  is  clear  and  the 
weather  fine  at  this  time.  This  is  the  period  often  referred  to 
as  the  Festival  of  the  Tombs,  because  generally  the  Chinese 
repair  their  ancestral  tombs  and  worship  the  spirits  of  their 
honored  dead  on  this  day.  In  fifteen  or  sixteen  days  comes 
another  khe,  called  “  grain-rain ,”  because  rain  is*  much  need¬ 
ed  about  this  period  for  the  benefit  of  grains  and  vegetables. 

Summer. — In  fifteen  or  sixteen  days  after  grain-rain  comes 
a  chaik  which  betokens  the  '■'•commencement  of  summer .”  Aft¬ 
er  an  interval  of  the  usual  number  of  days  occurs  a  khe  called 
“  small-full .”  This  expression  is  explained  to  mean  that  now 
the  heat  begins  really  to  be  felt,  though  it  is  not  excessively 
warm  weather.  In  fifteen  or  sixteen  days  more  comes  anoth¬ 
er  khe,  called  “  bearded  grain.”  By  this  time,  rice  and  many 
vegetables  have  been  transplanted  from  the  beds  where  their 
seeds  were  sprouted  and  are  growing  finely.  After  some  fif¬ 
teen  or  sixteen  more  days  comes  another  chaik,  the  middle  of 
summer — the  summer  solstice.  This  period  corresponds  to  the 
twenty-first  or  the  twenty-second  of  June.  In  fifteen  or  six¬ 
teen  days  occurs  a  khe  called  “  small  heat,”  because  the  heat  is 
but  moderate — not  at  its  highest  point.  After  the  usual  pe¬ 
riod  comes  another  khe,  called  '•'•great  heat,”  meaning  that  the 
heat  of  summer  about  this  time  may  be  expected  to  reach  its 
highest  intensity. 

Autumn.  —  In  some  fifteen  or  sixteen  days  after  '•'■great 
heat”  occurs  a  chaik  which  denotes  the  “  commencement  of 
autumnA  After  the  expiration  of  fifteen  or  sixteen  days  comes 
a  khe  called  “  gathering  the  heat.”  About  this  time  the  days 
and  the  nights  manifestly  become  cooler.  In  fifteen  or  sixteen 
more  days  occurs  another  khe,  called  “  white  dew,”  because 
the  dew  is  said  to  be  white  or  clear.  About  this  time  the 
morning  dew  become#4  fatter”  and  more  abundant  than  usual. 
After  an  interval  of  the  usual  length  comes  a  chaik,  the  mid¬ 
dle  of  autumn — the  autumnal  equinox.  This  period  corre¬ 
sponds  to  the  twenty-first  or  the  twenty-second  of  Septem¬ 
ber.  In  fifteen  or  sixteen  days  after  this  occurs  a  khe  called 
“  cold  dew.”  The  nights  perceptibly  become  more  cool,  and 
the  morning  dew  feels  quite  cold  to  the  touch.  After  fifteen 
or  sixteen  days  longer  comes  another  khh,  called  the  “  descend¬ 
ing  of  frost.”  It  is  intimated  that  frost  may  be  expected 


CHINESE  PROUD  OF  THEIR  SYSTEM  OF  THE  SEASONS.  17 

• 

about  this  season  of  the  year  to  begin  to  appear  in  the  morn¬ 
ing.  At  Fuhehau,  however,  there  is  seldom  any  frost  during 
the  winter.  On  this  day  occurs  a  procession  of  military  offi¬ 
cers  in  the  city,  carrying  various  military  utensils  and  weapons 
placed  upon  a  kind  of  pavilion  or  platform. 

Winter. — After  the  expiration  of  fifteen  or  sixteen  days 
comes  a  chaik,  which  denotes  the  “ commencement  of  winter.” 
In  fifteen  or  sixteen  more  days  occurs  a  khh  called  “ small 
snow.^  In  elevated  localities  and  on  damp  days,  perhaps, 
about  this  time,  a  few  flakes  of  snow  may  be  seen,  especially 
in  the  more  northern  portions  of  the  empire.  In  some  fifteen 
or  sixteen  days  afterward  comes  another  kh&,  called  u  great 
snow .”  Not  long  subsequent  to  this  period,  in  latitudes  suit¬ 
able,  snow-storms  occur,  and  ice  is  formed  extensively  on  riv¬ 
ers.  After  fifteen  or  sixteen  days  more  comes  a  chaik  called 
the  middle  of  winter,  or  the  winter  solstice.  This  period  cor¬ 
responds  to  the  twenty-first  or  twenty-second  of  December. 
In  fifteen  or  sixteen  days  more  occurs  a  kh6  called  “  small 
cold;”  it  indicates  that  the  weather  is  only  somewhat  cold — 
not  as  cold  as  it  will  be.  After  the  usual  period  comes  anoth¬ 
er  khe,  called  the  “  great  cold,”  denoting  that  the  weather,  the¬ 
oretically,  is  exceedingly  cold. 

In  the  course  of  fifteen  or  sixteen  days  after  '■'■great  cold ” 
comes  the  beginning  of  spring,  which  “joint”  has  been  men¬ 
tioned. 

It  is  said  that  one  of  the  rules  observed  by  the  imperial  cal¬ 
endar-makers  is  never  to  allow  the  joint  of  the  winter  solstice 
to  occur  either  in  the  tenth  or  the  twelfth  month.  When  it 
falls  very  near  the  last  day  of  the  eleventh  month,  then  the 
next  year  must  be  an  intercalary  year. 

The  Chinese  seem  very  proud  of  their  system  of  “  twen¬ 
ty  -four  solar  terms  f  as  some  one  has.  dignified  the  chaik 
and  the  kh6  ;  they  often  ask  whether,  “  on  the  other  side,”  for¬ 
eigners  have  any  '■'■joints  and  breaths ,”  as  the  Chinese  have 
11  on  this  side?”  When  told  that  the  system  adopted  in 
Western  lands  is  not  similar  to  the  system  in  use  in  China  to 
denote  the  months  and  the  changes  of  the  seasons,  etc.,  they 
appear  to  pity  the  Western  barbarians  for  coming  so  far  be¬ 
hind  the  inhabitants  of  the  “  Middle  Kingdom”  as  to  be  desti¬ 
tute  of  the  “  twenty  four  joints  and  breaths.” 


18  ESTABLISHED  ANNUAL  CUSTOMS  AND  FESTIVALS. 

Nature,  according  to  the  Chinese  astronomers  or  philoso¬ 
phers,  must  have  been  organized  by  the  application  of  a  singu¬ 
larly  strict  rule  if  once  in  every  fifteen  or  sixteen  days  there 
is  a  definite  and  regular  change  of  weather,  which  can  be  de¬ 
fined  and  described  from  year  to  year,  and  from  dynasty  to 
dynasty.  Western  observers  of  the  operations  of  Nature  have 
come  to  the  conclusion  that,  on  or  about  the  two  equinoxes 
and  the  two  solstices,  great  and  sudden  changes  of  weather 
may  be  looked  for.  The  Chinese  have  not  only  settled  on 
these  four  periods  concurrently  with  foreigners,  as  four  of  the 
principal  “  joints ”  of  Nature,  but  have  discovered  four  others, 
and  sixteen  subordinate  “  breaths ”  of  Nature,  which,  they  affirm, 
are  influenced  more  or  less  by  the  action  of  the  eight  joints. 
Are  not  the  Eastern  philosophers  wiser  and  more  profound 
than  the  Western  philosophers  in  their  observations  and  con¬ 
clusions  ?  They  manifestly  think  they  are  more  wise  and  jiro- 
found  as  far  as  the  “  twenty-four  joints  and  breaths'’’  are  con¬ 
cerned. 

Some  of  the  Chinese  profess  to  believe  that  they  can  distin¬ 
guish  the  days  on  which  these  “joints”  and  “breaths”  fall  by 
the  evidence  of  their  own  personal  feelings,  without  a  refer¬ 
ence  to  the  calendar.  It  is  customary  for  wealthy  old  people, 
and,  in  fact,  for  some  persons  of  all  ages  and  classes,  when 
they  can  afford  the  extra  expense,  to  eat  some  particularly  re¬ 
freshing  and  invigorating  food  on  the  recurrence  of  these  twen¬ 
ty-four  solar  periods,  as  chicken-broth,  or  some  tonic,  as  the 
liquor  of  ginseng  steeped  in  hot  water,  or  some  other  strength¬ 
ening  or  stimulating  medicine  or  food.  It  has  passed  into  a 
kind  of  adage  that  “  on  the  occurrence  of  the  chaik  and  khe 
one  must  eat  something  strengthening.”  Many  seem  to  imag¬ 
ine  that  the  occurrence  of  any  of  these  “joints  and  breaths”  is 
really  a.  very  trying  time  for  people  in  poor  health.  The  de¬ 
sign  of  eating  “  something  strengthening”  at  such  a  period  is 
to  fortify  the  system  against  any  unfavorable  and  unhealthy 
influences  which  may  proceed  from  changes  in  the  weather  at 
these  times. 

Procession  in  honor  of  Spring. 

On  the  day  preceding  the  solar  term  called  “  the  commence¬ 
ment  of  spring’'"'  occurs  a  public  procession  through  the  prin- 


* 


* 


* 


* 


* 


* 


: 


j 


PART  OF  A  PROCESSION  IN  HONOR  OF  SPRING,  IN  WHICH  A  MOCK  BUFFALO  18  CARRIED  THROUGH  THE  STREETS. 


PROCESSION  IN  HONOR  OF  SPRING. 


21 


cipal  streets  of  the  city  and  the  suburbs  iu  honor  of  spring. 
On  some  years  it  falls  in  the  latter  part  of  the  twelfth  month ; 
on  other  years  it  occurs  some  time  in  the  first  part  of  the  first 
Chinese  month.  For  that  day  the  prefect  takes  precedence 
of  all  the  higher  officers  in  the  city,  although  there  are  some 
six  or  eight  mandarins  of  higher  rank.  In  accordance  with 
the  customs  relating  to  that  single  day,  should  either  the  vice¬ 
roy,  or  governor,  or  Tartar  general,  or  the  literary  chancellor 
happen  to  meet  the  prefect  in  this  vernal  procession,  he  would 
be  obliged  to  yield  the  place  of  honor  to  the  latter.  Such  is  the 
theory ;  but  such  a  yielding  on  the  part  of  a  high  mandarin 
to  a  lower  one  seldom  or  never  takes  place,  from  the  simple 
reason  that  the  higher  officials  on  that  day  keep  at  home,  not 
daring  to  venture  abroad,  lest  they  should  meet  the  prefect ! 
It  would  not  be  seemly,  in  the  estimation  of  the  Chinese,  for 
the  greater  in  rank  to  stand  one  side  or  stop  respectfully  by 
the  side  of  the  street  while  the  less  rides  by  in  the  centre  of 
the  highway,  the  observed  and  the  honored  of  all. 

The  prefect  on  this  day  is  attended  by  the  marine  inspect¬ 
or  and  the  two  district  magistrates,  and  by  a  large  number  of 
well-dressed  citizens.  The  officials  proceed  in  open  sedans, 
and  their  attendants  go  on  foot  in  pairs,  carrying  each  a  large 
bouquet  of  artificial  flowers.  The  officers  are  dressed  in  their 
official  robes,  in  furs  and  court  caps,  and  have  a  band  of  mu¬ 
sic  precede  them,  with  a  retinue  of  servants  bearing  tablets. 
If  they  have  any  umbrellas  of  state,  or  garments  which  have 
been  received  as  presents  from  “  ten  thousand  of  the  people ,” 
as  tokens  of  their  confidence  and  love,  they  are  sometimes 
brought  forth  and  carried  in  this  procession.  Every  thing  is 
planned  to  be  pleasant  and  showy,  as  the  procession  is  in  part 
to  be  a  public  expression  of  joy  that  another  spring  has  nearly 
arrived. 

In  the  procession,  a  paper  image  of  a  domesticated  buffalo, 
as  large  as  life,  is  carried.  The  framework  is  made  out  of 
bamboo  splints.  The  paper,  which  is  pasted  upon  this  frame¬ 
work,  consists  usually  of  five  colors — red,  black,  white,  green, 
and  yellow,  representing  the  five  elements  of  nature,  metal , 
wood,  water,  fire,  and  earth.  Some  say  that  these  five  kinds 
of  paper  are  stuck,  by  means  of  paste,  on  the  framework  at  ran¬ 
dom  by  a  blind  man.  A  quantity  of  paper,  of  five  different 


22  ESTABLISHED  ANNUAL  CUSTOMS  AND  FESTIVALS. 

colors,  is  provided  for  him,  which  he  pastes  on  as  he  pleases, 
without  knowing  what  particular  color  comes  in  a  particular 
place,  or  whether  he  uses  more  of  one  color  than  another. 
The  predominant  color  of  the  paper  actually  used  is  looked 
upon  by  many  as  a  kind  of  omen  in  regard  to  the  weather  or 
of  the  state  of  things  during  the  approaching  year.  If  there 
is  more  red,  for  instance,  than  any  other  color,  it  is  feared  that 
there  will  be  extensive  conflagrations  during  the  year,  or  that 
the  weather  will  be  more  than  usually  hot.  If  there  is  more 
yellow  than  any  other  color,  the  people  expect  the  year  will 
be  remarkable  for  wind.  Others  assert  that  the  five  kinds  of 
paper  are  put  upon  the  buffalo  according  to  the  decision  of  a 
fortune-teller,  after  due  examination  of  his  books,  etc.  Be¬ 
sides  this  paper  buffalo,  which  is  carried  by  several  men,  a  live 
buffalo  is  led  along  in  the  procession  for  a  part  of  the  distance. 
There  are  also  several  very  small  images,  made  out  of  clay,  of 
a  buffalo,  which  are  carried  in  the  procession. 

This  procession  of  officers,  etc.,  after  passing  around  through 
the  principal  streets  of  the  city,  marches  out  of  the  east  gate 
to  a  certain  temple  or  pavilion,  where  the  prefect  worships  the 
approaching  spring,  or,  according  to  the  expression  often  used 
relating  to  this  official  act,  “  receives  the  spring.”  Incense,  and 
candles,  and  wine  are  placed  on  the  altar  of  spring  in  the  tem¬ 
ple,  before  which  he  kneels  down  thrice  and  knocks  his  head 
nine  times.  The  paper  image  is  here  destroyed  or  burned  up, 
and  the  clay  images  are  broken  to  pieces.  The  procession  in 
due  time  re-enters  the  city.  The  living  buffalo  is  butchered 
and  divided  among  the  officials  resident  here,  the  head  always 
falling  to  the  viceroy — so  the  Chinese  say. 

The  marine  inspector  toward  evening  comes  out  of  the 
south  gate  with  his  attendants,  all  well  dressed,  walking  two 
by  two,  each  having  a  bunch  of  flowers,  and  preceded  by  an 
umbrella  of  state,  and  passes  along  the  main  street  leading  to 
the  river.  In  this  procession,  in  the  southern  suburbs,  there  is 
no  image  and  no  buffalo.  The  marine  inspector  sits,  as  the 
Chinese  say,  “  like  an  idol”  in  open  sedan — that  is,  motionless, 
grave,  and  dignified.  The  procession  passes  along  at  a  quick 
pace,  and  is  not  an  unpleasing  exhibition.  It  is  much  unlike 
a  common  official  retinue,  or  an  idol  jn’ocession,  which  always 
has  a  large  proportion  of  dirty  and  ragged  men  or  boys.  Here 


CELEBRATION  OF  NEW  YEAR'S  FESTIVITIES. 


23 


every  one  is  dressed  in  dark-colored  silk  or  broadcloth  gar¬ 
ments,  or  in  fur,  with  an  official  or  red-tasseled  cap. 

Many  families  at  this  place  perform  a  ceremony  in  their 
homes,  which  is  called  “  receiving  the  spring,”  on  the  same  day 
that  the  prefect  presides  in  the  public  procession.  They  have 
a  table  placed  in  the  front  or  the  lightest  part  of  their  public 
room,  and  on  it  they  arrange  some  incense,  candles,  and  a  plate 
containing  five  kinds  of  seeds  or  fruits.  This  offering  to 
spring  is  accompanied  by  worship. 

This  procession  is  not  merely  a  local  custom ;  it  is  com¬ 
manded  by  the  emperor,  and  may  properly  be  adduced,  along 
with  many  other  annual  observances,  in  illustration  of  what  is 
required  of  the  officials  in  consequence  of  their  representing 
the  emperor  in  the  administration  of  government  affairs.  It 
constitutes  a  part  of  the  annual  observances  in  connection  with 
the  state  religion  of  China.  No  military  officers  or  soldiers 
may  engage  in  the  procession. 

New  Year's  Festivities. 

The  celebration  of  New  Year’s  commences  very  early  in  the 
morning  of  the  first  day  of  the  new  year.  Preparations  re¬ 
lating  to  these  festivities  have  all  been  made  previously,  a  de¬ 
scription  of  which  will  be  found  where  the  annual  customs  re¬ 
lating  to  the  latter  part  of  the  twelfth  month  are  described. 

The  festivities  connected  with  New  Year’s,  as  observed  gen¬ 
erally  in  every  respectable  family,  divide  themselves  into  five 
parts — 1.  The  sacrifice  to  heaven  and  earth  ;  2.  The  ivorship 
of  the  gods  and  idols  belonging  to  the  family  ;  3.  The  ivorship 
of  deceased  ancestors  ;  4.  Prostration  before  living  parents  and 
grandparents,  etc. ;  and,  5.  The  making  of  New  Year’s  calls. 

The  sacrifice  presented  to  heaven  and  earth ,  usually  called 
“  '/presentation  of  rice  on  Nevj  Year's ,”  is  the  first  thing  done 
on  New  Year’s  morning,  commencing  oftentimes  as  early  as 
four  or  five  o’clock.  The  adults  of  many  families  do  not  retire 
to  rest  on  the  last  night  of  the  old  year.  The  table  spread 
wdth  offerings  to  heaven  and  earth  is  usually  placed  in  the  front 
part  of  the  principal  reception  hall.  On  it  are  put  a  bucket 
of  boiled  rice  and  five  or  ten  bowls  of  different  kinds  of  vege¬ 
tables  (no  meats  of  any  kind),  ten  cups  of  tea,  ten  cups  of  wine, 
two  large  red  candles,  and  three  sticks  of  common  incense  or 


24  ESTABLISHED  ANNUAL  CUSTOMS  AND  FESTIVALS. 


one  large  stick  of  a  fragrant  kind.  In  the  wooden  vessel  con¬ 
taining  the  rice  are  stuck  two  small  branches  of  cedar  or  some 
flowers,  and  ten  pairs  of  chopsticks  here  and  there  around  on 
the  surface.  On  the  chopsticks  are  placed  two  large  sheets  of 
certain  kinds  of  mock-money,  one  representing  gold  and  one 
representing  silver,  only  used  on  New  Year's  rice ,  and  on  the 
top  of  this  is  placed  mock-money  of  another  kind.  On  one  of 
the  chopsticks  is  suspended,  by  a  red  string,  a  copy  of  an  al¬ 
manac  for  the  current  year.  A  few  of  each  of  five  kinds  of 
dried  fruit  are  scattered  around  under  the  mock-money  on  the 
surface  of  the  rice.  Near  the  centre  of  the  table  is  always 
placed  a  plate  or  bowl  full  of  the  loose-skinned  orange.  When 
every  thing  is  arranged,  fire-crackers  are  exploded  not  far  dis¬ 
tant,  often  in  the  street  in  front  of  the  house  or  at  the  door. 

The  head  man  of  the  family,  all  of  the  rest  being  present, 
now  comes  forward  and  kneels  down  in  front  of  the  table,  and 
bows  his  head  toward  the  ground  three  times,  holding  one  or 
three  sticks  of  lighted  incense  in  his  hands.  On  rising  to  his 
feet,  he  places  the  incense  in  the  censer  on  the  table.  The 
same  ceremony  of  kneeling,  etc.,  is  repeated  the  second  or  the 
third  time  in  some  families ;  in  others,  only  one  kneeling  and 
three  bowings  are  performed.  In  some  families,  the  one  who 
kneels  and  bows  repeats,  while  on  his  knees,  his  thanks  to 
heaven  and  earth  for  past  protection  and  favors,  a  prayer  that 
his  family  may  be  protected  from  sickness  during  the  year  now 
begun,  and  that  it  may  be  successful  in  business.  This  cere¬ 
mony  is  designed  to  express  the  obligations  of  the  family  to 
heaven  and  earth,  and  their  dependence  upon  them  for  pro¬ 
tection,  life,  and  success.  At  the  conclusion,  fire-crackers  are 
exploded,  and  the  common  kinds  of  mock-money,  which  have 
been  prepared  for  this  occasion,  are  burned.  The  plate  of 
oranges  and  the  bucket  of  boiled  rice  are  usually  left  undis¬ 
turbed  for  a  day  or  two. 

By  this  time  it  is  nearly  or  quite  daybreak,  and  preparations 
are  made  to  worship  the  family  gods  and  goddesses.  Several 
bowls  of  rice  and  plates  of  vegetables,  Arermicelli,  and  fruits, 
with  three  cups  of  tea  and  three  cups  of  wine,  are  usually 
placed  before  them  on  a  table :  incense  and  candles  are  also 
lighted.  Some  families  do  not  use  the  vegetables  and  the  rice, 
while  others  do  not  employ  tea  or  wine  at  this  service.  The 


WORSHIP  OF  RELATIVES  ON  NEW  YEAR’S  DAY.  25 

head  of  the  family  kneels  down  before  the  images,  and  per¬ 
forms  in  very  much  the  same  manner  as  he  did  before  “  heav¬ 
en  and  earth.”  At  the  proper  time  the  mock-money  is  set  on 
fire  and  consumed. 

It  now  becomes  the  duty  of  the  family  to  pay  the  custom¬ 
ary  tokens  of  respect  and  remembrance  to  its  deceased  ances¬ 
tors,  represented  by  the  ancestral  tablets.  A  quantity  of  things 
very  much  like  those  which  have  been  paraded  before  the  gods 
is  put  before  the  tablets.  These  are  worshiped  by  kneeling, 
etc.,  in  a  similar  manner. 

The  performance  of  another  important  ceremony  now  takes 
place.  The  surviving  heads  of  the  household — father  or  moth¬ 
er,  grandfather  or  grandmother,  uncles  or  aunts — if  present, 
must  be  worshiped  by  their  descendants,  the  junior  members 
of  the  family.  The  parties  worshiped,  or  before  whom  pros¬ 
trations  are  made,  sit  side  by  side  in  chairs,  if  husband  and 
wife.  No  incense  is  used.  Married  sons  and  their  wives,  as 
well  as  unmarried  children,  kneel  down  before  their  seniors, 
bowing  only  thrice,  and  expressing  their  congratulations. 
Uncles  and  aunts  almost  always  prefer  to  stand  rather  than 
sit  while  receiving  the  customary  tokens  of  respect. 


The  adult  male  members  of  the  family  start  forth  to  see 
their  male  friends  or  relatives,  making  New  Year’s  calls,  on 
this  day,  or  they  may  delay  such  calls  for  one  or  two  days,  if 


26  ESTABLISHED  ANNUAL  CUSTOMS  AND  FESTIVALS. 


they  choose.  Friends  of  equal  rank  and  standing  in  society, 
on  meeting,  must  bow  to  each  other,  shaking  their  own  hands, 
each  mutually  congratulating  the  other.  Relatives  of  lower 
social  rank  bow,  or  pretend  to  bow  sometimes,  one  knee,  on 
meeting  their  superiors.  The  higher  never  kneel  to  the  low¬ 
er.  The  husband  must  call  on  his  wife’s  parents,  if  living  with¬ 
in  a  reasonable  distance,  worshiping  them  and  their  ancestral 
tablets.  Husband  and  wife  do  not  mutually  worship  each  oth¬ 
er,  being  of  the  same  social  rank.  Concubines  living  in  the 
house  must  worship  the  husband  and  the  wife  by  kneeling  be¬ 
fore  them,  and  presenting  their  congratulations  on  the  return 
of  a  new  year. 

The  same  Chinese  term,  “  Pai,”  is  applied  to  worshiping  de¬ 
ceased  ancestors  and  living  parents ;  but  there  is  this  essential 
difference  between  the  two  ceremonies :  in  regard  to  the  dead , 
incense ,  and  candles ,  and  mock-money ,  and  sometimes  offer¬ 
ings  of  food,  are  made  ;  while  in  regard  to  the  lining ,  neither 
incense ,  nor  candles ,  nor  , mock-money ,  nor  offerings  of  food 
are  ever  made. 

It  is  customary  for  all  the  hongs,  stores,  and  groceries  to 
close  during  New  Year’s  day,  and  for  at  least  one  or  two  sub¬ 
sequent  days.  Many  of  the  larger  stores  and  hongs  do  not 
open  for  the  transaction  of  business  for  five  or  six  days,  and 
some  even  do  not  commence  business  until  the  tenth,  or  even 
until  after  the  fifteenth  of  the  first  month.  Many  of  these  will 
sell  to  accommodate  friends,  opening  a  side  door,  on  the  fourth 
or  fifth  day  after  New  Year’s.  The  longer  a  shop,  or  store, 
or  hong  is  closed,  the  more  respectable  and  reputable  it  seems 
to  be  regarded.  It  is  asserted  by  middle-aged  men  that  in 
their  boyhood  there  used  to  be  a  much  larger  proportion  of 
shops  and  groceries  closed  until  the  tenth  and  the  fifteenth  of 
the  first  month  than  nowadays.  The  tendency  is  now  to  open 
earlier  and  earlier  every  year.  There  is  really  very  little  of 
buying  and  selling  done  for  the  first  ten  or  fifteen  days  after 
New  Year’s,  except  necessary  articles  of  food  or  articles  for 
urgent  use.  Large  sales  of  goods  are  seldom  effected  during 
the  first  half  of  the  first  month  among  the  Chinese.  Between 
Chinese  and  foreigners  such  sales  are  sometimes  made. 

There  seems  to  be  a  superstitious  dread  of  spending  money 
for  the  first  three  days,  except  for  candies,  sweetmeats,  pea- 


NEW  YEARS  RECREATIONS. 


27 


nuts,  and  similar  kinds  of  refreshments,  buying  and  selling,  as 
matters  of  business,  being  regarded  as  an  inauspicious  com¬ 
mencement  of  the  year. 

The  first  day  of  the  new  year  is  a  day  of  great  festivity  and 
rejoicing  among  all  classes.  No  unnecessary  work  is  perform¬ 
ed.  Should  it  be  necessary-  to  hire  a  coolie  or  a  workman  to 
perform  labor,  he  would  expect  two  or  three  times  as  much 
pay  as  usual.  Much  gambling  is  performed  in  the  streets,  in 
gambling  dens,  and  in  private  houses,  on  the  first  few  days  of 
every  new  year.  Gambling,  which,  according  to  law,  is  for¬ 
bidden  to  be  practiced  at  all,  by  the  universal  consent  and  con¬ 
nivance  of  mandarins  and  their  underlings  is  permitted  at  New 
Year’s.  Almost  every  adult  Chinese  knows  how  to  gamble  in 
various  ways.  Custom  requires  that  every  boy  who  calls  on 
his  neighbors  or  his  relatives  on  New  Year’s  day — or  any  time 
before  the  fifteenth  of  the  month,  as  some  assert — should  re¬ 
ceive  a  couple  of  loose-skinned  oranges,  or  the  lad  would  con¬ 
sider  himself  slighted,  and  treated  shamefully  and  niggardly. 
The  reason  why  this  kind  of  orange  is  so  popular  at  New 
Year’s  is,  that  the  colloquial  name  for  it,  leek,  is  precisely  the 
same  as  the  term  for  “fortunate,”  “lucky,”  “auspicious.”  The 
presentation  of  these  oranges  is  equivalent  to  the  wish  of  an 
auspicious  and  lucky  year ;  it  is  an  omen  of  good.  When  a 
man  recently  married  calls  on  the  parents  of  his  bride,  or  on 
any  of  his  own  family  relatives  or  intimate  friends,  he  must 
have  two  or  four  oranges  of  this  species  given  to  him,  and  a 
handful  of  watermelon  seeds,  put  up  in  a  red  paper,  for  him  to 
carry  home  when  he  departs.  Adults,  when  calling  at  New 
Year’s,  must  invariably  be  treated  with  hot  tea  to  drink,  good 
tobacco  to  smoke,  and  watermelon  seeds  to  eat.  As  the  local 
saying  is,  '■'■During  the  first  part  of  the  first  month  no  one  has 
an  empty  mouth.” 

From  the  first  day  to  the  fourth  it  is  customary  for  the  com¬ 
mon  boat-women  and  their  children  to  go  around  from  house 
to  house,  presenting  their  congratulations  to  the  members  of 
respectable  families,  and  begging  a  present  of  cakes  or  food  of 
any  kind.  They  call  out  at  the  street  door  or  knock  on  it, 
singing  songs,  until  they  receive  the  cakes  sought  or  until  they 
become  wearied.  Many  families  make  it  a  point  to  give  to 
these  boat-women.  They  do  not  seek  out  the  poor  on  the  oc- 


28  ESTABLISHED  ANNUAL  CUSTOMS  AND  FESTIVALS. 


casion,  but  the  poor  seek  out  those  who  are  willing  to  contrib¬ 
ute  a  cake  or  two.  They  carry  the  cakes  home  and  eat  them 
at  their  leisure. 

It  is  estimated  that  probably  ninety  out  of  a  hundred  fami¬ 
lies  do  not  eat  any  meat  on  New  Year’s  day:  this  is  on  ac¬ 
count  of  their  reverence  for  heaven  and  earth.  The  custom  is 
sometimes  called  eating  vegetables  in  honor  of  heaven  and 
earth,  and  is  regarded  as  an  act  of  merit. 

The  New  Year’s  festivities  among  the  respectable  classes  of 
citizens  last  from  the  first  to  the  fifteenth  of  the  first  month, 
and  among  the  officers  of  government  from  the  first  to  the 
twentieth,  or  rather  from  the  twentieth  of  the  twelfth  month 
of  the  old  year  to  the  twentieth  day  of  the  first  month  of  the 
new  year.  This  month,  among  the  mandarins,  is  given  up  to 
recreation  and  dissipation,  feasting,  visiting  each  other,  and 
seeing  theatrical  exhibitions.  Very  little  public  business  is 
done  by  them ;  only  very  pressing  complaints  receive  atten¬ 
tion.  It  is  a  season  of  relaxation  and  rest  from  the  cares  and 
responsibilities  of  office.  Among  the  common  citizens  and 
gentry  there  is  a  great  deal  of  mutual  giving  and  receiving  in¬ 
vitations  to  feasts.  Bands  of  musicians  and  playactors  are 
very  busy  during  the  first  half  of  the  first  month.  In  manda¬ 
rin  establishments  and  in  neighborhood  temples,  there  is  a  vast 
amount  of  theatricals  performed  in  this  interval. 

Between  the  first  and  the  fifteenth  it  is  common  for  bands 
of  music  to  call  on  respectable  and  wealthy  families  in  the  day¬ 
time,  and,  if  their  services  are  not  jwomptly  declined,  com¬ 
mence  playing.  After  playing  three  tunes  they  stop,,  and  ex¬ 
pect  to  receive  a  present  of  money.  The  amount  given  is  vol¬ 
untary  and  optional.  These  players  come  professedly  to  pre¬ 
sent  their  congratulations  to  the  families  they  visit  on  the  ar¬ 
rival  of  another  new.  year.  Sometimes  wealthy  householders 
specially  invite  a  band  of  players  to  come  to  their  houses  and 
perform  for  the  amusement  of  the  females  connected  with 
their  families.  Their  remuneration  is  much  greater  when  form¬ 
ally  invited  than  it  is  when  they  invite  themselves. 

During  the  first  half  of  the  month  the  festivities  are  fre¬ 
quently  diversified  and  enlivened  by  fireworks  in  the  evening. 
These  are  called  flowers.  The  occasions  when  exhibitions  of 
flowers  in  the  evening  are  made  are  not  few ;  for  instance, 


WELCOMING  THE  HOUSEHOLD  GODS  BACK. 


29 


sometimes,  when  offering  thanksgiving  before  the  images  of 
gods  and  goddesses  in  their  temples,  in  view  of  a  happy  event, 
or  in  the  performance  of  a  vow,  or  when  a  large  family  wor¬ 
ship  the  ancestral  tablets  in  their  ancestral  halls  or  in  their  pri¬ 
vate  residences,  or  when  the  clerks  and  other  underlings  in 
mandarin  offices  have  theatricals  performed  for  the  purpose 
of  propitiating  the  god  of  riches,  or  when  distinguished  guests 
are  invited  to  a  feast  in  a  wealthy  family,  the  “  letting  off 
of  flower s"  is  oftentimes  attended  with  great  show  and  ^ex¬ 
pense.  Some  married  women  take  occasion  to  visit  some  cel¬ 
ebrated  temple,  dedicated  to  the  goddess  called  “  Mother,”  on 
the  evening  of  the  fifteenth  of  the  first  month,  and  have  “  flow¬ 
ers”  let  off  at  their  expense  in  her  honor,  hoping  that  this  god¬ 
dess  will  aid  them  to  have  male  children,  in  consequence  of 
their  thus  worshiping  her  on  her  natal  day. 

From  the  eleventh  to  the  fifteenth  it  is  customary  for  bands 
of  playactors,  or  idle  people  who  are  willing  to  engage  in  mak¬ 
ing  amusement  for  others,  to  go  around  to  the  different  man¬ 
darin  establishments,  the  residences  of  the  gentry  and  the  rich, 
and  places  of  public  rendezvous,  and  manoeuvre  the  dragon. 
The  performers  expect  to  be  rewarded  by  those  who  permit 
them  to  play  for  their  amusement  on  their  premises  or  before 
their  houses.  If  they  happen  to  go  where  they  are  not  want¬ 
ed,  a  present  much  smaller  than  would  be  expected,  were  they 
permitted  to  play,  will  send  them  away  in  peace.  .Officers  and 
rich  people  often  give  several  dollars  to  a  band,  after  having 
witnessed  the  dragon  play  for  a  part  of  an  evening. 

A  ceremony  performed  in  every  heathen  family  at  this  place 
on  the  morning  of  the  fourth  day  is  called  '■‘■offering  rice  for 
receiving  the  gods."  It  is  the  belief  that  the  gods  who  as¬ 
cended  to  heaven  on  the  twenty-third  or  twenty-fourth  of  the 
twelfth  month  of  the  year  just  closed,  to  report  to  “  the  Pearly 
Emperor  Supreme  Eider"  in  regard  to  the  affairs  under  their 
supervision,  all  descend  to  earth  again  on  the  fourth  day  of  the 
first  month.  The  people  prepare  an  entertainment  for  them 
as  a  kind  of  welcome,  and  in  order  to  propitiate  their  good¬ 
will  during  the  year  just  commenced.  This  is  called  11  receiv¬ 
ing  the  gods."  The  kitchen  god,  the  god  of  wealth,  the  god 
of  joy,  and  other  household  gods,  are  supposed  on  this  day  to 
come  down  from  heaven  to  begin  their  duties  on  the  earth. 


30  ESTABLISHED  ANNUAL  CUSTOMS  AND  FESTIVALS. 


Some  say  the  spirits  of  deceased  ancestors  are  also  present 
this  day  in  their  former  homes.  A  bucket  of  boiled  rice,  with 
various  things  arranged  upon  it,  very  much  like  the  offering  to 
heaven  and  earth  on  New  Year’s  day,  ten  plates  of  vegetables, 
three  cups  of  tea,  three  cups  of  wine,  with  incense  and  candles, 
are  placed  upon  a  table  in  the  front  part  of  the  public  room  of 
the  house.  The  head  of  the  family  kneels  down  on  the  floor, 
and  bows  three  times  before  the  table,  which  is  understood  to 
be.an  act  of  homage  rendered  to  the  gods  who  have  already 
arrived  on  the  premises,  or  who  are  momentarily  expected. 
At  the  conclusion  of  the  genuflections,  mock-money  is  burned 
for  their  use.  After  waiting  a  short  time,  a  plate  having  five 
kinds  of  fruit  ujjon  it  is  placed  before  each  image  worshiped 
in  the  family,  with  two  candles  and  three  sticks  of  incense, 
and  also  before  the  niche  holding  the  ancestral  tablets  of  the 
family.  Some  utter  a  kind  of  prayer  before  the  idols  while 
bowed  before  them  on  this  occasion,  asking  for  wealth,  male 
children,  health,  success  in  business  or  literary  employments, 
etc.  There  is  a  proverb  in  common  use  to  the  effect  that 
“  when  the  rice  used  to  receive  the  gods  back  again  is  eaten, 
then  all  kinds  of  work  should  be  commenced.”  In  fact,  how¬ 
ever,  some  have  already  commenced  their  usual  employments, 
while  others  yet  wait  several  days  after  the  consumption  of 
this  rice  before  they  begin. 

The  custom  of  keeping  company  with  the  gods  whose  images 
are  found  in  the  neighborhood  temples  is  generally  observed  for 
several  nights  previous  to  the  fifteenth.  It  consists  in  making 
offerings  and  in  feasting  before  them,  under  the  direction  of  the 
trustees  of  the  temple  for  the  current  year.  Oftentimes  the 
village  god,  his  excellency  the  Great  King,  is  carried  in  public 
procession.  The  members  of  the  procession  are  citizens  of  the 
neighborhood  or  village  whose  Great  King  is  thus  honored. 
Four  men,  who  pretend  to  be  chair-bearers,  carry  the  open  se¬ 
dan,  or  the  pavilion  containing  his  image.  Two  great  gongs 
are  beaten  at  intervals.  Several  men,  who  imitate  the  dress 
and  behavior  of  lictors,  with  whips  in  their  hands,  and  others 
carrying  a  pair  of  very  large  lanterns,  precede  the  idol.  There 
is  also  a  comparatively  large  number  of  men  who  go  in  the 
front  part  of  the  procession,  some  having  certain  tablets,  with 
gilded  lettering  upon  them,  held  above  their  heads  by  means  of 


SINGULAR  SUPERSTITIOUS  CUSTOM. 


31 


a  long  handle,  and  others  having  military  weapons,  and  rep¬ 
resenting  soldiers — all  in  imitation  of  the  retinue  of  a  manda¬ 
rin  of  high  rank.  Near  the  front  of  the  idol  are  several  other 
men  with  banners,  while  some  carry  burning  incense.  These 
men  all  professedly  act  the  part  of  servants  and  attendants 
to  the  Great  King,  preserving  him  from  insult,  clearing  the 
way,  etc.  The  procession  parades  backward  and  forward 
through  the  principal  streets  belonging  to  the  neighborhood 
for  the  avowed  object  of  procuring  “peace  and  tranquillity,” 
which  means  freedom  from  sickness  and  pestilence,  during  the 
year  which  has  but  recently  commenced.  In  the  rural  dis¬ 
tricts  in  this  vicinity,  it  is  the  practice  of  the  people  in  one 
village  to  invite  their  friends  and  relatives  living  in  a  neigh¬ 
boring  village  to  be  present  at  the  time  of  this  procession  of 
the  Great  King,  and  to  partake  of  the  festivities  on  the  occa¬ 
sion,  the  guests  returning  the  compliment  by  inviting  their 
hosts  when  a  similar  procession  is  had  in  their  own  village. 
This  is  a  kind  of  procession  in  which  all  the  residents  in  the 
neighborhood  or  the  villages  have  a  personal  interest.  Every 
one  is  excited,  and  there  is  a  great  deal  of  noisy  and  boister¬ 
ous  merriment  in  the  coui’se  of  the  day  and  evening,  owing  to 
the  liquor  which  is  freely  drank. 

A  very  singular  custom  prevails,  observed  by  many  families 
which  have  had  a  daughter  married  since  the  fifteenth  day  of 
the  first  month  of  the  previous  year,  in  case  she  has  not  given 
birth  to  a  male  child.  A  present  of  several  articles  is  sent  to 
her  by  her  own  parents,  or  her  brothers  if  her  parents  are  de¬ 
ceased,  on  a  lucky  day  between  the  fifth  and  the  fourteenth 
of  the  first  month.  The  articles  sent  are  like  these:  a  paper 
lantern,  sometimes  representing  the  goddess  of  mercy  with  a 
child  in  her  arms,  and  having  an  inscription  upon  it,  oysters 
in  an  earthen  vessel,  confectioneiy  made  from  a  kind  of  rice 
parched  and  prepared  with  molasses,  ten  oranges  of  the  loose¬ 
skinned  species,  wood,  and  rice,  and  vegetables  of  a  particular 
name.  Now  all  these,  singly  and  collectively,  signify  to  the 
daughter,  “  we  wish  you  may  soon  give  birth  to  a  sonP  The 
oranges,  when  interpreted,  mean,  in  the  connection,  “ speed¬ 
ily ,”  because  the  colloquial  name  for  this  kind  of  orange  is 
precisely  like  a  Chinese  character  which  means  “ speedily .” 
The  oysters  in  the  earthen  vessel  mean  “ may  a  younger  broth- 


32  ESTABLISHED  ANNUAL  CUSTOMS  AND  FESTIVALS. 


er  come”  the  colloquial  term  for  “  oysters”  being  of  the  same 
sound  as  the  term  for  '•'■younger  brother ,”  and  the  common 
name  for  the  vessel  sent  being  the  same  as  the  word  for 
“come”  or  “has  come.”  The  name  for  the  confectionery  is 
the  same  in  sound  as  one  of  the  common  appellations  for  “  eld¬ 
er  brother,”  meaning  may  you  have  more  than  one  male  child, 
so  that  one  shall  be  an  “  elder  brother .”  The  vegetables  indi¬ 
cate  the  desire  that  her  posterity  may  be  numerous,  because 
their  name  has  nearly  the  same  sound  as  a  term  which  means 
“  grandchildren  and  children.”  The  inscription  on  the  lantern 
means  “  may  the  goddess  of  mercy  present  you  with  a  son” 
This  lantern  must  be  preserved  by  the  married  daughter  with 
care,  to  be  used  during  the  celebration  which  will  next  be  de¬ 
scribed  ;  then  it  must  be  suspended  in  the  bride’s  bedroom 
and  lighted  up  brilliantly.  The  sending  of  this  present  and  its 
reception  indicate  the  intense  desire  on  the  part  of  all  the  fam¬ 
ily  relatives  most  immediately  concerned  that  the  recent  mar¬ 
riage  should  be  fruitful  of  sons.  The  parents  of  the  bride  de¬ 
sire  the  happy  result,  else  they  would  not  send  such  presents, 
to  which  custom  has  attached  a  fixed  meaning,  to  their  newly- 
married  daughter.  The  parents  of  the  husband,  or  the  hus¬ 
band  himself,  as  well  as  his  wife,  desire  the  result  typified,  else 
they  would  decline  the  articles  in  anger,  feeling  insulted ;  they 
would  not  receive  the  presents  with  thanks  and  appropriate 
the  articles,  as  custom  has  made  binding  in  such  cases. 

Some  time  usually  before  the  fifteenth  day  of  the  first  month, 
rich  families  fix  upon  some  evening  for  the  observance  of  a 
kind  of  joyous  or  lucky  festival.  The  time  selected  is  regard¬ 
ed  as  fortunate  and  auspicious,  according  to  Chinese  views. 
Candles  and  incense  are  burnt  before  the  gods  and  goddesses 
worshiped  in  the  house,  but  no  edible  offerings  are  presented 
before  their  images.  Before  the  ancestral  tablets  are  arranged, 
on  a  table,  several  bowls  of  meats,  a  kind  of  sweet  cake,  ver¬ 
micelli,  oysters,  sugar-cane,  and  loose-skinned  oranges.  When 
every  thing  is  ready,  the  head  of  the  family  lights  the  candles 
and  incense,  kneels  down,  and  bows  toward  the  ground  three 
times,  facing  the  tablets.  After  this  performance  is  complet¬ 
ed,  mock-money  of  several  kinds  is  burnt  for  the  use  of  the 
dear  departed  ancestors.  About  this  time  various  paper  lan¬ 
terns,  which  have  been  purchased  by  the  elders  of  the  family 


GREAT  BENEFIT  OF  EATING  “BRILLIANT  CAKES.”  33 

for  the  use  of  the  juvenile  members  as  playthings,  are  lighted 
up.  Sometimes  a  bonfire  of  pine  wood  is  made,  the  wood  hav¬ 
ing  been  split  quite  fine,  and  piled  up  in  a  square  form  in  the 
manner  in  which  a  rail  pen  is  often  made.  The  foundation 
consists  of  four  sticks,  and  the  pile  is  made  eighteen  or  twenty 
inches  high.  A  quantity  of  fire-crackers  is  exploded.  At  the 
end  of  the  sport  the  head  man  of  the  family  again  kneels  down 
and  bows  before  the  tablets.  After  this  the  food  is  taken 
away  and  consumed  by  the  members  of  the  household,  the 
spirits  of  the  dead  being  supposed  to  have  already  partaken 
of  the  immaterial  and  impalpable  essence  of  the  viands  as 
much  as  they  chose.  The  living  always  seem  to  regard  the 
coarse  and  the  material  substance  which  is  left  after  the  feast 
of  the  spirits  as  amply  satisfactory  and  sufficient  for  their 
wants.  The  grand  object  of  this  joyous  festival  before  the 
tablets  is  usually  explained  to  be  to  secure  the  bestowment  of 
numerous  children  and  more  remote  descendants  in  the  di¬ 
rect  line  of  the  family.  Most  of  the  articles  used,  except  the 
meats,  are  symbolical  of  posterity  and  prosperity.  The  vermi¬ 
celli  is  emblematical  of  longevity ;  the  sugar-cane  is  emblem¬ 
atical  of  “  elder  sister the  use  of  “  oranges”  and  “  oysters” 
in  a  representative  sense  has  been  already  explained. 

The  keeper  of  the  neighborhood  temple,  on  the  first  and  the 
fifteenth  of  each  month,  often  distributes  a  quantity  of  a  kind 
of  cakes,  distinctively  called  '■'•brilliant  cakes”  among  the  fam¬ 
ilies  living  in  the  neighborhood.  He  gives  to  each  family  two 
such  cakes.  These  he  has  previously  presented  as  an  offering 
to  the  Great  King,  the  neighborhood  god,  with  the  burning 
of  incense  and  candles.  They  from  this  circumstance  take  the 
name  of  '■'■incense  cakes.”  The  keeper  receives  a  present  of  a 
few  cash  from  each  family  which  accepts  them.  It  is  a  com¬ 
mon  saying  that  if  children  eat  this  kind  of  cake  after  having 
been  presented  before  the  village  god,  they  will  be  kept  free 
from  the  colic  thereby.  Some  say  that  these  cakes  will  add 
to  the  intelligence  of  the  children  who  eat  them,  and  that  they 
will  more  easily  become  proficient  in  their  studies.  The  ob¬ 
ject  really  attained  is  that  of  giving  the  temple-keeper  a  small 
present  twice  per  month,  in  a  way  that  will  not  possibly  hurt 
his  feelings. 

This  incident  might  be  adduced  as  an  illustration  of  the  fact 

B  2 


34  ESTABLISHED  ANNUAL  CUSTOMS  AND  FESTIVALS. 


that  Chinese  children  are  brought  up  in  the  belief  of  the  effi¬ 
caciousness  of  worshiping  the  gods.  By  simply  eating  certain 
cakes  which  have  been  placed  before  an  idol  for  a  short  time 
in  the  village  temple,  they  are  taught  to  believe  that  they  will 
be  supernaturally  benefited. 

Festivals  and  Customs  of  the  first  Month — continued. 

The  sale  of  fancy  paper  lanterns,  preceding  the  feast  of  lan¬ 
terns,  commences  usually  about  the  tenth  or  eleventh,  and 
reaches  its  culmination  on  the  evening  of  the  fourteenth  or 
the  fifteenth.  During  the  daytime  there  is  more  or  less  sale 
of  these  toys,  but  the  evening  is  the  time  when  the  largest 
quantity  is  exhibited  to  tempt  purchasers,  and  when  the  streets 
are  most  densely  crowded  with  spectators  and  with  buyers. 
Sometimes  it  is  almost  impossible  to  make  one’s  way  along 
in  the  street.  Many  shops  seem  to  do  but  very  little  business 
except  the  sale  of  these  toys  for  several  days  before  the  fif¬ 
teenth. 

Some  of  the  lanterns  are  cubical,  others  round  like  a  ball,  or 
circular,  square,  flat  and  thin,  or  oblong,  or  in  the  shape  of  va¬ 
rious  animals,  quadruped  and  biped.  Some  are  so  construct¬ 
ed  as  to  roll  on  the  ground  as  a  fire-ball,  the  light  burning  in¬ 
side  meanwhile;  others,  as  cocks  and  horses,  are  made  to  go 
on  wheels ;  still  others,  when  lighted  up  by  a  candle  or  oil, 
have  a  rotatory  or  revolving  motion  of  some  of  their  fixtures 
within,  the  heated  air,  rising  upward,  being  the  motive  power. 
Some  of  these,  containing  wheels  and  images,  and  made  to  re¬ 
volve  by  heated  air,  are  ingeniously  and  neatly  made.  Some 
are  constructed  principally  of  red  paper,  on  which  small  holes 
are  made  in  lines,  so  as  to  form  a  Chinese  character  of  auspi¬ 
cious  import,  as  happiness,  longevity,  gladness.  These,  when 
lighted  up,  show  the  form  of  the  character  very  plainly.  Oth¬ 
er  lanterns  are  made  in  a  human  shape,  and  intended  to  rep¬ 
resent  children,  or  some  object  of  worship,  as  the  Goddess 
of  Mercy,  with  a  child  in  her  arms.  Some  are  made  to  be  car¬ 
ried  in  the  hand  by  means  of  a  handle,  others  to  be  placed  on 
a  wall  or  the  side  of  a  room.  They  are  often  gaudily  paint¬ 
ed  with  black,  red,  and  yellow  colors,  the  red  usually  pre¬ 
dominating,  as  that  is  a  symbol  of  joy  and  festivity.  The 
most  expensive  and  the  prettiest  are  covered  with  white 


CELEBRATION  OF  THE  FEAST  OF  LANTERNS. 


35 


gauze  or  thin  white  silk,  on  which  historical  scenes,  or  individ¬ 
ual  characters  or  objects,  dignified  or  ludicrous,  have  been 
elaborately  and  neatly  painted  in  various  colors.  These,  if 
handled  with  care,  will  last  for  occasional  use  during  a  whole 
year.  They  must  be  put  on  the  partition  of  a  room,  or  in 
some  permanent  place,  so  that  only  the  front  side  can  be  seen. 
Sometimes  lanterns  of  similar  styles  are  made  with  two  sides, 
covered  with  white  gauze,  or  thin  fine  white  silk,  painted. 
Those  made  with  two  sides  of  gauze  or  silk  can  be  suspended 
in  the  centre  of  a  room,  and,  when  illuminated  in  the  common 
way,  show  off  the  pictures  from  either  side  to  advantage. 

The  Feast  of  Lanterns,  so  called  at  this  place,  is  celebrated 
in  the  evening  of  the  fifteenth.  Nearly  every  respectable  fam¬ 
ily  celebrates  it  in  some  way,  with  greater  or  less  expense  and 
display.  It  is  an  occasion  of  great  hilarity  and  gladness.  The 
houses  are  lighted  up  as  brilliantly  as  possible.  There  is  prob¬ 
ably  more  of  revelry  and  abandonment  on  this  evening  than 
usual  at  common  festivals ;  more  drinking  of  wine,  and  more 
gambling  and  playing  at  cards.  As  usual,  at  the  end  of  the 
worshiping,  the  family  feasts  on  the  food  presented.  Some 
place  before  the  idols  a  plate  of  the  taro.  The  use  of  this  veg¬ 
etable  on  the  occasion  in  some  way  is  almost  universal  in  the 
families  of  this  place.  There  used  to  be  an  invariable  custom 
of  “  eating  taro  under  the  lanterns.'1'1  This  practice  is  not  as 
common  as  in  former  times.  Those  who  observe  it  prepare  a 
quantity  of  small  taros,  and  have  them  boiled  soft,  the  skin  re¬ 
maining  upon  them.  Very  late  in  the  evening,  or  about  mid¬ 
night,  all  the  members  of  the  family,  old  and  young,  male  and 
female,  assemble  beneath  one  of  the  most  brilliar^  lights  sus¬ 
pended  on  high,  and  then  proceed  to  eat  the  taros  provided. 
Some  say  that  their  eyesight  will  become  more  confirmed  in 
distinctness,  or  that  they  will  become  bright-eyed  and  clear¬ 
sighted  in  consequence  of  partaking  of  boiled  taros  under  a 
bright  light.  Others  say  that  this  custom  is  annually  ob¬ 
served  under  the  impression  that  transmigration  of  souls  will 
be  avoided  by  this  means.  What  connection  there  is  between 
either  result  and  the  eating  of  boiled  taros  under  a  bright 
light  on  the  midnight  of  the  fifteenth  day  of  the  first  month 
of  a  new  year  does  not  seem  very  manifest. 

There  appears  to  be  more  license  granted  by  custom  to  re- 


86  ESTABLISHED  ANNUAL  CUSTOMS  AND  FESTIVALS. 


spectable  married  females  on  the  evening  of  the  fifteenth  than 
on  other  evenings.  They  usually  are  secluded  very  strictly  at 
home  during  an  evening ;  but  many  go  out  on  the  evening 
of  the  fifteenth  to  see  the  display  of  lanterns  in  the  street. 
When  conveniently  near,  they  also  embrace  the  opportunity 
to  call  at  some  popular  temple  devoted  to  a  goddess  called 
“ Mather and  olfer  their  thanksgiving  and  make  their  sup¬ 
plication,  hoping  thus  to  obtain  her  favor.  Married  childless 
women  this  day  or  evening  sometimes  solicit  a  shoe  or  a  flow¬ 
er  from  “  Mother”  which  they  take  home,  and  worship  by  the 
burning  of  incense  and  candles  regularly,  expecting  or  desir¬ 
ing,  as  a  consequence  of  such  devotional  acts  to  “  Mother to 
have  male  offspring. 

It  sometimes  occurs  that  after  a  man’iage  of  several  years, 
and  no  child  has  been  born  to  a  couple,  an  intimation  is  given 
to  the  Great  King  of  the  temple  in  the  neighborhood  in  which 
they  reside  that  a  present  of  a  set  of  lanterns  of  a  particular 
kind  would  be  acceptable.  Accordingly,  the  Great  King,  by 
the  agency  of  the  trustees  of  his  tercqfle  for  the  current  year, 
causes  a  set  of  four  paper  lanterns  to  be  made,  each  in  the 
form  of  a  boy.  There  is  a  set  of  four  characters,  which  are  to 
be  seen  in  probably  every  temple,  written,  or  engraved,  or 
painted,  or  gilded  upon  a  tablet,  which  is  put  up  in  a  conspic¬ 
uous  place,  teaching  the  sentiment  that  “  those  who  pray  in 
earnest  will  receive  an  answer Some  temples  have  a  number 
of  these  tablets,  which  have  been  presented  by  devotees  of  the 
god  worshiped  in  them.  One  of  the  four  lanterns  solicited  by 
the  childless  couple  represents  a  boy  holding  in  his  hand  a  flag; 
and  this  lan^rn  corresponds  to  the  first  of  the  four  characters, 
because  that  character  and  the  character  for  “flag"  have  the 
same  sound.  Another  of  the  lanterns  represents  a  boy  hold¬ 
ing  a  ball ;  and  this  corresponds  to.  the  second  character,  for 
that  character  and  the  character  for  “  bait"  are  alike  in  sound. 
Another  lantern  represents  a  boy  holding  a  pencil  in  his  hand ; 
and  this  corresponds  to  the  third  character,  because  that  char¬ 
acter  and  the  character  for  “pencil"  have  the  same  name.’ 
The  remaining  lantern  represents  a  boy  with  a  seal  in  his 
hands;  and  this  corresponds  to  the  fourth  character, because 
that  character  has  the  same  sound  as  another  character  which 
means  “  seal." 


THE  GREAT  KING  MAKES  A  SIGNIFICANT  PRESENT.  37 

These  four  boy-lanterns  are  made  ready  by  the  evening  of 
the  fifteenth,  when  they  are  taken  to  the  residence  of  the  child¬ 
less  couple  and  presented  in  the  name  of  the  Great  King,  and 
with  his  compliments  and  best  wishes.  Sometimes  they  are 
allowed  to  take  only  one  of  these  lanterns,  selecting  the  one 
they  please,  and  returning  the  other  three.  It  not  unfrequently 
occurs  that  they  are  accompanied  by  a  band  of  musicians,  who 
play  while  en  route  to  the  residence  of  those  for  whom  the  lan¬ 
terns  are  designed,  starting  from  the  neighborhood  temple:  in 
this  case  they  are  expected  to  pay  the  musicians  for  their  trou¬ 
ble.  The  lantern  selected,  or  the  whole  four  lanterns  sent  by 
the  Great  King,  are  accepted  with  thanks  and  regarded  as  au¬ 
spicious.  There  are  several  auspicious  circumstances  connected 
with  this  present.  In  the  first  place,  the  Chinese  sentence  in¬ 
dicated  by  the  instruments  held  by  the  four  boy-lanterns,  read 
in  a  proper  order,  teaches  the  couple  that  “if  they  earnestly 
pray  (for  a  son)  they  trill  assuredly  he  answered ,”  which  is  cer¬ 
tainly  an  encouraging  sentiment  in  their  peculiar  circumstances ; 
in  the  second  place,  the  presentation  of  a  lantern  in  the  gen¬ 
eral  shape  of  a  boy  is  ominous  of  what  they  are  intensely  anx¬ 
ious  shall  be  their  real  lot  to  receive ;  and,  thirdly,  each  of 
the  implements  held  in  the  hand  of  the  boy-lanterns  is  an  ex¬ 
ceedingly  lucky  one,  indicating  utensils  which  only  hoys  or 
men  (not  girls  or  women)  are  in  the  habit  of  using,  when  they 
become  officers  of  government,  or  noted  for  their  military  or 
literary  pursuits.  The  seal  is  used  by  officials  to  stamp  their 
official  papers ;  the  pencil  is  used  in  composing  literary  essays, 
poems,  and  proclamations ;  the  flag  is  used  by  civil  and  mili¬ 
tary  officers  in  street  processions,  etc.;  and  the  ball  is round,” 
and  emblematical  of  a  contented,  happy,  and  undivided  family, 
and,  besides,  it  is  an  instrument  used  by  candidates  for  milita¬ 
ry  life. 

There  is  an  innocent  amusement  of  a  literary  kind,  which  is 
practiced  frequently  on  the  evening  of  the  fifteenth,  as  well  as 
on  other  evenings  in  the  first  part  of  the  first  month,  and  on 
the  evening  of  the  great  festival  which  usually  is  celebrated  in 
the  eighth  month.  This  consists  in  writing  various  puzzles  or 
riddles  on  slips  of  paper,  which  are  then  slightly  pasted  at  one 
end  on  a  four-sided  lantern,  suspended  in  front  of  the  house  oc¬ 
cupied  by  those  who  make  or  publish  them,  or  in  some  conven- 


38  ESTABLISHED  ANNUAL  CUSTOMS  AND  FESTIVALS. 


ient  place  near  by  in  the  public  street.  Those  who  can  guess 
correctly  what  the  answer  is  are  rewarded  on  the  spot  with  a 
small  parcel  of  tea,  or  a  bundle  of  fire-crackers,  or  some  betel- 
nut,  or  a  fan,  or  a  pencil.  The  present  which  will  be  given  to  the 
guesser  of  each  particular  riddle  is  intimated  by  a  word  or  two 
written  on  the  same  slip  of  paper  which  contains  the  riddle. 
Sometimes  several  literary  men  combine  in  this  amusement. 
They  compose  the  riddles,  or  write  out  some  old  ones  which 
they  think  are  not  generally  known,  agreeing  upon  the  reward 
which  shall  be  given  on  discovery  of  the  answer.  Oftentimes 
a  clew  is  given  to  the  general  subject  of  the  puzzle,  when  it  is 
regarded  as  obscure  and  difficult  to  be  guessed,  simply  stating 
the  subject  or  the  kind  of  objects  referred  to.  It  is  not  an  un¬ 
common  thing,  on  a  pleasant  night  in  the  first  month,  to  see  a 
knot  of  literary  men  gazing  at  the  riddles  attached  to  some 
lantern  in  the  streets,  talking  about  them,  in  the  eager  desire 
to  solve  them  and  obtain  the  promised  reward,  for  the  sport 
afforded  and  not  for  the  value  of  the  article  proffered. 

On  the  twentieth  of  every  first  Chinese  month  occurs  the 
“  opening  of  the  seals ”  of  all  the  different  officials,  civil  and 
military,  in  this  city  and  suburbs,  and  probably  through  the 
empire.  The  seals  were  deposited  in  a  small  box,  and  sealed 
up  on  the  twentieth  of  the  twelfth  month  of  the  previous  year. 

'■'•The  opening  of  the  seals ”  of  office  is  an  event  of  great  in¬ 
terest  and  importance  to  the  mandarins  themselves,  the  clerks, 
and  other  subordinates  connected  with  their  official  establish¬ 
ments,  and  that  portion  of  the  citizens  who  have  complaints  to 
make  and  causes  which  are  waiting  to  be  decided.  The  man¬ 
ner  and  the  order  in  which  the  seals  are  opened,  and  the  ac¬ 
companying  and  subsequent  ceremonies,  are  substantially  as 
follows : 

The  lowest  civil  and  the  lowest  military  mandarins  in  the 
city  begin  the  opening  of  the  seals  of  their  respective  yamuns 
about  three  or  four  o’clock  in  the  morning  of  the  twentieth. 
When  their  own  seals  have  been  opened,  and  the  attendant 
ceremonies  are  properly  performed,  they  hurry  forth  to  their 
next  superiors  in  rank,  whether  civil  or  military,  to  be  present 
when  their  seals  are  opened,  and  join  in  the  congratulations 
and  excitements  of  the  occasion.  They  then  all  immediately 
start  off  for  the  yamuns  of  their  next  superior  officers,  civil  or 


CEREMONY  OF  OPENING  THE  SEALS  OF  OFFICE.  39 


military,  as  the  case  may  be,  the  lower  civil  officials  waiting  on 
the  superior  civil  mandarins,  and  the  lower  military  officials 
waiting  on  the  superior  military  mandarins.  Each  party,  aft¬ 
er  witnessing  the  opening  of  the  seal  of  their  superior,  and 
joining  with  his  clerks  and  underlings  in  their  congratulations, 
etc.,  is  joined  by  said  superior,  and  off  they  proceed,  without 
any  delay,  to  their  superior  officer’s  yamun.  In  this  way  the 
company  of  mandarins,  at  each  successive  opening  of  a  seal  of 
office,  becomes  more  numerous,  until  the  governor  and  the 
viceroy  are  reached  among  the  civil  mandarins,  and  the  Tar¬ 
tar  general  among  the  military. 

The  civil  and  the  military  officers  in  the  suburbs  early  in 
the  morning  open  their  seals  of  office,  and  are  ready  to  enter 
the  city  as  soon  as  the  gates  are  unlocked,  when  they  proceed 
at  once  to  those  of  their  superiors  who  have  not  already  open¬ 
ed  their  seals,  and  join  in  the  excitements  of  the  occasion,  ac¬ 
companying  them  on  their  visits  to  their  superiors  in  regular 
order. 

The  ceremony  of  “  opening  the  seal”  at  all  the  official  estab¬ 
lishments  is  substantially  the  same.  The  paper  seal  of  the 
box  which  incloses  the  seal  is  broken,  and  the  box  is  unlocked 
in  the  presence  of  the  mandarin  who  presides  over  the  yamun, 
and  in  the  presence  of  his  inferior  officers,  if  he  has  any  under 
him,  and  his  clerks  and  assistants  of  various  names  and  grades. 
The  box  containing  the  seal  is  placed  on  a  table  in  the  tribu¬ 
nal  of  justice,  where  candles  and  incense  are  already  burning. 
The  hall  is  at  this  time  lighted  up  as  brilliantly  as  the  lanterns 
and  lamps  in  it  will  admit.  The  mandarin  now  presents  him¬ 
self  before  the  box  lying  on  the  table,  and,  under  the  direction 
of  a  “  professor  of  ceremony”  kneels  down  thrice,  and  bows 
nine  times,  according  to  the  established  regulations.  A  head 
clerk  takes  the  box  reverently  in  both  hands,  and,  holding  it 
up  on  high,  bows  down,  and  expresses  his  wishes  for  the  pro¬ 
motion  of  his  master,  and  the  prosperity  of  the  yamun  during 
the  year.  Then  the  seal  is  taken  out  of  the  box  and  laid  on 
the  table,  when  it'  is  again  worshiped  by  the  mandarin  with 
“  three  kneelings  and  nine  knockings.”  The  seal  is  then  taken 
up  and  immediately  used  to  stamp  a  piece  of  red  paper  in  four 
places,  on  which,  if  the  seal  belongs  to  an  officer  of  inferior 
rank,  certain  four  characters  have  been  written.  This  paper 


40  ESTABLISHED  ANNUAL  CUSTOMS  AND  FESTIVALS. 

is  then  taken  and  pasted  upon  the  main  door  of  the  tribunal. 
The  words  signify  in  general  that  the  openiug  of  the  seal  is  an 
omen  of  great  good  fortune.  If  the  officer  belongs  to  the  high¬ 
er  grade,  other  certain  four  characters  are  written  on  the  red 
paper,  which  in  like  manner  is  stamped  four  times,  and  is  simi¬ 
larly  used  as  an  omen  of  good,  the  characters  expressing  the 
general  idea  of  prosperity  and  preferment  to  higher  rank. 

The  opening  of  the  seal  is  in  all  cases  accompanied  with  the 
explosion  of  .fire-crackers  and  cannon.  The  twentieth  is  de¬ 
voted  to  hilarity  and  amusement  among  the  clerks  and  under¬ 
lings  connected  with  the  yamun.  Theatrical  exhibitions  are 
often  had  in  the  latter  part  of  the  day  and  evening.  The  fes¬ 
tivities  are  not  unfrequently  accompanied  in  the  evening  by 
sending  up  rockets. 

The  annual  respite  of  one  month  from  the  cares  arid  respon¬ 
sibilities  of  office,  except  in  cases  of  very  great  emergency,  has 
now  closed,  and  the  mandarins  commence  the  discharge  of 
their  official  duties  for  another  eleven  months.  By  this  time 
there  is  generally  a  large  amount  of  work  to  be  done,  which 
has  accumulated  by  the  delay  of  the  month  of  relaxation. 


% 


FESTIVAL  OF  FILIAL  PORRIDGE. 


41 


CHAPTER  n. 

ESTABLISHED  ANNUAL  CUSTOMS  AND  FESTIVALS — Continued. 

Festivals  and  Customs  of  the  first  Month  completed:  Eating  of  the  filial  Por¬ 
ridge. — Manner  of  its  Preparation. — Some  placed  before  ancestral  Tab¬ 
lets  and  before  Heaven. — Popular  Story  in  regard  to  the  Origin  of  this 
Custom. — Festivals  and  Customs  of  the  second,  third,  and  fourth  Months: 
Festival  of  the  Tombs. — Fixed  Time  for  it. — Manner  of  worshiping  the 
Spirits  of  the  Dead  at  their  Tombs — Offerings  made  to  the  local  Deity, 
and  the  Spirits  of  Lepers  and  Beggars. — Various  Questions  answered. — 
Plowing.the  Field  by  Mandarins. — Object  and  Manner  of  the  Plowing. — 
Exhorting  the  Farmers  by  Mandarins. — They  worship  the  God  of  the  Five 
Grains. — Universal  Practice  of  nailing  up  Chickweed  on  Door-posts  on  the 
third  Day  of  third  Month.  — Festival  of  “Buddha  washing  Vegetables.” 
— Burning  Scars  on  the  Heads  of  Buddhist  Priests  as  Proof  of  being  in 
full  Orders. — The  Commencement  of  Summer  celebrated. — Festival  and 
Customs  of  the  fifth  Month:  Festival  of  the  Dragon  Boats. — Nailing  up 
Leaves  of  Artemisia  and  Sweet-flag  on  Door-posts  on  the  Morning  of  the 
first  Day. — First  five  Days  of  the  Month  called  Children’s  Festival. — De¬ 
scription  of  the  Dragon  Boats. — Racing  of  these  Boats  witnessed  by  large 
Crowds. — Origin  of  the  Festival. — Superstitious  Practices  at  Noon  of  the 
Fifth. — Creditors  demand  Payment  of  Debtors  at  this  Festival. — Festivals 
and  Customs  of  the  seventh  Month :  Singular  Observance  on  the  seventh  of 
the  seventh  Month. — Custom  of  “burning  paper  Clothing  in  the  Middle 
of  the  seventh  Month.” — Before  ancestral  Tablets  three  Things  are  indis¬ 
pensable. — “Presenting  a  gauze  Trunk.” — The  Custom  of  “dividing  a 
Duck.” 

Festivals  and  Customs  of  the  First  Month  completed. 

A  singular  custom  is  annually  observed  at  this  place  on 
the  morning  of  the  twenty-ninth  day  of  the  first  month,  often 
called  '■'■the  eating  of  filial  porridge .”  In  the  morning,  in¬ 
stead  of  cooking  the  common  kind  of  rice  in  the  usual  man¬ 
ner  for  breakfast,  that  is,  by  boiling  it  alone  in  pure  water, 
they  mix  in  with  it  some  very  glutinous  rice.  They  put  in 
also  a  variety  of  edible  things,  such  as  sugar,  dried  dates,  pea¬ 
nuts,  hemp-seeds,  taro,  etc.,  and  boil  them  into  a  thick  poi’ridge. 
Instead  of  the  rice  looking  clean  and  white,  as  on  other  days, 
these  ingredients  make  the  porridge  very  dirty-looking.  Many 


42  ESTABLISHED  ANNUAL  CUSTOMS  AND  FESTIVALS. 

of  the  Chinese  here  probably  have  nothing  but  this  kind  of 
porridge  and  common  vegetables  to  eat  for  breakfast  on  the 
morning  of  the  twenty-ninth.  Shopkeepers  who  have  clerks, 
and  those  families  which  have  hired  men,  as  well  as  rich  peo¬ 
ple  generally, .prepare,  in  addition  to  the  “ filial porridge,”  the 
usual  kind  of  food  for  breakfast,  so  that,  should  any  not  choose 
to  partake  of  the  black-looking  soup,  there  will  be  other  food 
ready.  In  such  families  the  filial  porridge  is  taken  by  those 
who  please  as  a  morning  lunch.  Probably  every  heathen  fam¬ 
ily,  without  exception,  at  this  place  annually  prepares  this  kind 
of  porridge  on  the  specified  morning,  unless  it  be  such  as  pre¬ 
fer,  for  some  reason,  to  cook  and  use  it  on  the  second  morning 
of  the  second  month.  The  children  and  younger  members  of 
the  families  look  forward  to  the  eating  of  the  '•'■porridge  of 
filial  piety"  with  considerable  interest  as  the  time  fixed  upon 
by  custom  draws  near. 

After  the  porridge  has  been  cooked,  part  of  it  is  dipped  into 
small  bowls  or  cups.  Several  of  these  bowlsful  are  then  placed 
before  the  ancestral  tablets  of  the  family,  together  with  sev¬ 
eral  pairs  of  chopsticks.  Several  bowls  of  it  are  also  placed 
before  the  household  idols.  There  are  burned  a  few  sticks  of 
incense  and  two  candles  before  the  tablets,  and  also  before  the 
idols.  They  do  not  kneel  down  and  worship  these  things  on 
this  occasion.  After  allowing  these  bowls  full  of  the  mixture 
to  stand  before  the  tablets  and  the  images  of  the  gods  a  short 
while,  they  take  them  away  and  eat  the  contents  themselves, 
fathers,  and  mothers,  and  their  children  living  at  home  all  pnr- 
taking.  Sometimes  they  set  some  of  the  bowls  on  a  table, 
placed  in  the  front  part  of  their  reception-room,  as  an  offering 
to  Heaven.  This  is  also  attended  with  the  burning  of  incense 
and  candles  in  the  usual  manner.  After  a  while,  it  is  taken 
away  and  consumed  by  the  members  of  the  family.  They  are 
always  careful  to  present  some  of  this  porridge  before  the  god 
of  the  kitchen. 

It  is  customary  for  a  married  woman,  no  matter  how  long 
she  has  been  married — provided  one  or  both  of  her  parents 
are  still  living,  and  within  a  convenient  distance — to  send  to 
her  paternal  home  a  bowl  or  two  of  this  porridge,  which  she 
has  prepared  at  her  own  home  as  a  token  of  her  continued 
love  for  her  father  and  mother.  It  is  accompanied  by  a  cook- 


ORIGIN  OF  THE  FESTIVAL  OF  FILIAL  PORRIDGE.  43 

eel  fowl  and  some  other  kinds  of  food.  Sometimes  they  send 
her  in  return  some  of  the  porridge  which  they  have  prepared. 
The  married  son,  if  living  away  from  the  homestead,  also  in¬ 
variably  sends  to  his  parents — if  the  distance  is  not  too  great 
— some  of  this  porridge  which  he  has  prepared,  for  them  to 
partake  of  at  their  homes. 

In  some  families,  during  the  evening,  the  children  or  their 
elders  make  a  particular  kind  of  a  bonfire.  It  consists  of  com¬ 
mon  wood  split  into  quite  small  sticks  about  a  foot  long, 
which  are  piled  up  in  a  hollow  square  to  the  height  of  two  or 
three  feet  by  laying  the  sticks  on  each  other  after  the  manner 
of  making  a  pen  out  of  rails.  The  lighting  of  the  bonfire 
is  attended  with  the  letting  off  of  fire-crackers  and  other 
manifestations  of  joy  among  the  juvenile  members  of  the 
household,  such  as  the  wearing  of  hideous  paper  masks,  the 
sprinkling  of  salt  on  the  fire  to  make  it  crackle,  and  the  burn¬ 
ing  of  a  variety  of  paper  playthings.  Oftentimes,  before  the 
pile  is  entirely  consumed,  some  of  the  burning  sticks  are  taken 
and  put  into  the  kitchen  furnace  for  the  purpose  of  procuring 
good  luck  to  the  family  for  the  current  year. 

The  circumstances  which  led  to  the  establishment  of  this 
festival  are  said  to  have  taken  place  in  very  ancient  times. 
Anciently,  as  the  fable  states,  there  lived  a  certain  woman  who, 
on  the  death  of  her  husband,  vowed  to  live  on  vegetables  the 
rest  of  her  life,  in  token  of  her  sorrow  at  her  loss,  but  who  aft¬ 
erward  violated  her  vow,  and  ate  meats  as  well  as  vegetables. 
This  was  regarded  as  a  great  sin,  and  after  her  death  she  was 
believed  to  have  been  shut  up  in  hell,  in  very  unhappy  circum¬ 
stances,  on  account  of  her  violation  of  her  solemn  vow.  She 
had  a  very  filial  son  who  survived  her  on  the  earth,  and  who 
was  very  much  distressed  at  the  unhappy  circumstances  of  his 
mother,  and  desired  to  testify  his  filial  affection  by  carrying 
her  something  to  eat;  but  every  time  when  he  was  going  to 
the  place  where  his  mother  was  imprisoned,  carrying  rice 
cooked  in  the  usual  way,  the  hungry  devils  and  the  assistant 
evil  spirits  in  hell  availed  themselves  of  the  opportunity  to  get 
some  good  food,  and  impishly  stole  the  rice  and  ate  it,  thus 
depriving  the  old  lady  of  the  provisions  which  her  filial  son 
had  provided  for  her.  After  being  repeatedly  foiled  in  his  at¬ 
tempts  to  furnish  his  maternal  ancestor  with  nourishing,  pala- 


44  ESTABLISHED  ANNUAL  CUSTOMS  AND  FESTIVALS. 


table  food,  he  finally  hit  upon  a  device  by  which  he  succeeded. 
He  boiled  up  with  the  rice  various  things  which  imparted  to 
it  a  black,  dirty  appearance.  The  devils,  on  seeing  him  carry 
along  this  repulsive-looking  porridge,  condemned  it  at  once, 
without  tasting,  as  unfit  to  be  eaten,  and  so  let  him  pass  on  un¬ 
molested  to  his  mother.  The  Chinese  here  who  undertake  to 
explain  the  origin  of  the  festival  say  that  it  had  its  origin  in  this 
man’s  love  for  his  mother,  and  that  the  annual  observance  of 
the  festival  nowadays  is  designed  to  commemorate  and  cele¬ 
brate  this  love,  as  well  as  to  instil  upon  the  minds  of  children 
the  importance  and  the  merit  of  filial  affection  for  one’s  father 
and  mother,  and  the  duty  of  endeavoring  to  afford  happiness 
to  one’s  parents,  even  under  very  discouraging  circumstances. 
It  is  one  of  the  most  popular  of  all  the  annual  festivals  observed 
at  this  place ;  by  it  children  are  regularly  taught  the  duty  of 
cherishing  a  filial  regard  for  the  happiness  of  their  parents. 
Some  families  observe  this  festival  on  the  morning  of  the  sec¬ 
ond  day  of  the  second  month,  cooking  and  using  the  rice  in 
the  manner  above  described.  Many  families  keej)  over  until 
the  morning  of  the  second  day  of  the  second  month  some  of 
the  porridge  which  was  prepared  on  the  morning  of  the  twen¬ 
ty-ninth  day  of  the  first  month,  warming  it  up  aud  eating  it 
then. 

Festivals  and  Customs  of  the  Second ,  Third ,  and  Fourth 
Months. 

Usually  in  the  latter  part  of  the  second  month  or  the  first 
part  of  the  third  month,  or  early  in  April,  occurs  Tsing  Ming , 
the  celebrated  '•'•Festival  of  the  Tombs,”  when  the  Chinese 
visit  the  graves  of  their  ancestors  and  present  offerings  be¬ 
fore  them. 

The  time  for  it  is  always  one  hundred  and  six  days  after 
the  winter  solstice.  It  is  not  only  annual,  but  national,  aud  the 
day  is  always  specified  in  the  Imperial  Calendar.  While  it  is 
celebrated  in  all  parts  of  China  at  the  same  time,  there  proba¬ 
bly  are  widely-marked  differences  in  various  parts  of  the  em¬ 
pire  in  the  particular  method  of  its  observance.  The  follow¬ 
ing  statements  relate  to  the  way  in  which  this  festival  is  ob¬ 
served  at  Fuhchau. 

While  the  festival  is  nominally  fixed  for  a  certain  day,  still, 


MANNER  OF  WORSHIPING  THE  DEAD  AT  THEIR  TOMBS.  45 

in  practice,  the  worship  of  the  dead  at  their  tombs  is  some¬ 
times  performed  a  few  days  before  or  a  few  days  after  the 
time  appointed  in  the  calendar,  according  to  the  convenience 
or  the  necessities  of  living  relations.  Often,  a  few  days  pre¬ 
vious  to  the  worship  of  the  dead,  especially  in  the  case  of  the 
wealthy,  and  if  residing  not  far  from  the  family  burial-ground, 
some  one  goes  and  sweeps  the  graves,  removes  the  rubbish, 
and  pulls  up  the  tall  grass  and  weeds  which  may  be  found 
growing  on  them.  Sometimes  this  is  done  on  the  morning  of 
the  worship.  From  this  process,  this  festival  is  often  refer¬ 
red  to  as  '■'■Sweeping  the  Tombs.”  At  this  time  the  hills  present 
an  animated  and  busy  appearance ;  for  the  Chinese  here  select 
such  spots  for  the  resting-place  of  the  dead  instead  of  the 
dwelling-place  of  the  living. 

When  the  day  has  arrived  and  every  thing  is  prepared,  the 
persons  who  are  to  engage  in  the  worship  proceed  to  the  hill 
where  the  family  tombs  are  located.  Directly  in  front  of  the 
tomb-stone  there  is  usually,  if  the  tomb  be  large  and  of  the 
“  horse-shoe”  pattern,  a  kind  of  stationary  altar  of  stone  or  ce¬ 
ment.  The  ceremony  is  often  commenced  by  placing  a  candle 
on  the  right  and  left  sides  of  the  altar,  or  simply  on  the  ground, 
in  these  relative  positions.  There  is  then  placed  a  quantity 
of  incense-sticks  in  a  censer  put  on  the  central  portion  of  the 
altar,  immediately  in  front  of  the  tomb-stone.  After  the  candles 
and  incense  are  lighted,  the  offerings  are  arranged  on  the  altar 
or  before  the  tomb-stone.  They  consist  of  different  kinds  of 
food,  such  as  pork,  fish,  fowl,  cake,  vegetables,  etc.,  several 
cups  of  wine  and  tea.  The  chief  manager,  who  is  the  head  of 
the  family  if  living,  kneels  down,  and  bows  his  head  near  the 
ground  three  times.  He  then  resumes  standing,  and  the  oth¬ 
ers,  one  by  one,  go  through  the  same  ceremony.  A  quantity 
of  mock-money,  varying  from  one  hundred  to  a  thousand 
sheets,  is  then  burned,  and  fire-crackers  are  exploded.  The 
contents  of  one  of  the  wine-cups  are  poured  out  on  this  paper 
as  it  is  burning,  or  on  the  hot  ashes  just  after  the  paper  has 
been  consumed.  The  cup  is  then  refilled  with  wine,  and 
placed  in  its  former  position.  The  head  man  >  now  kneels 
again,  and  makes  the  triple  bow ;  and  after  him,  in  turn,  one 
by  one,  from  the  highest  in  rank  down  to  the  lowest,  all  re¬ 
peat  the  same  ceremony  of  kneeling  and  bowing. 


46  ESTABLISHED  ANNUAL  CUSTOMS  AND  FESTIVALS. 


About  this  stage  of  the  proceedings  an  offering  is  made  to 
t Tie  local  deity,  or  the  god  which  is  believed  to  preside  over 
the  hill  where  the  grave  is  located.  It  is  composed  usually 
of  three  dishes  of  food,  three  cups  of  wine,  two  candles,  three 
incense-sticks,  and  three  sets  of  a  particular  kind  of  mock- 
money.  These  are  all  placed  on  the  ground,  not  far  from  the 
tomb-stone.  The  candles  and  the  sticks  of  incense  are  lighted, 
and  the  mock-money  burned  amid  the  sound  of  fire-crackers. 

Then  an  offering  is  made  to  the  spirits  of  beggars  and  lep- 


OTHER  CEREMONIES  BEFORE  THE  ANCESTRAL.  TOMBS.  47 

ers,  and  others  in  the  lower  regions.  It  consists,  in  part,  of 
one  hundred  and  forty-four  small  whitish  cakes  made  of  the 
flour  of  wheat,  in  the  middle  of  which  is  a  little  boiled  rice  (the 
top  of  each  being  stamped  with  a  red  circular  mark),  besides 
mock-clothing  and  mock-money ;  sometimes  three  dishes  of 
food  are  added.  The  mock-clothing  and  the  mock-money  are 
burnt  for  the  benefit  of  the  class  designated.  This  offering  to 
wicked  and  unhappy  spirits  inhabiting  the  Chinese  Hades  is 
arranged  a  little  distance  from  the  other  offerings,  out  of  re¬ 
spect  to  the  dead,  who  are  the  principal  object  of  worship. 

Strips  of  perforated  paper,  from  eight  to  fifteen  inches  long, 
usually  of  its  original  color,  though  sometimes  a  part  is  color¬ 
ed  yellow,  are  put  on  different  parts  of  the  tomb-stone  and  the 
tomb,  and  held  in  place  by  a  handful  of  earth  or  a  small  stone. 
Wine  is  poured  out  on  the  tomb-stone.  The  eatables  are  re¬ 
moved  from  the  platform,  and  are  either  consumed  by  the  hun¬ 
gry  worshipers  in  the  neighborhood  of  the  grave  or  at  home. 
About  the  time  of  starting  homeward  another  quantity  of  fire¬ 
crackers  is  exploded.  A  branch  or  two  of  the  fir  or  other 
green  tree,  or  a  handful  of  green  wheat-stalks,  is  taken  to  the 
house,  and  either  put  in  a  flower-vase  before  the  tablets  of  the 
ancestors  of  the  family,  or  laid  before  them  on  a  table.  Candles 
and  sticks  of  incense  are  lighted,  and,  with  a  quantity  of  cook¬ 
ed  rice,  and  more  or  less  of  a  meat  and  vegetable  offering,  are 
placed  on  the  table  before  the  tablets  by  most  families. 

On  the  day  of  this  festival,  usually,  every  house  in  this  city 
and  suburbs  has  a  branch  of  the  willow  introduced  under  the 
tiling  of  the  roof,  and  hanging  down  from  or  near  the  eaves 
and  over  the  front  outside  door,  so  arranged  as  to  be  readily 
seen  from  the  street  by  the  passer-by.  At  several  different 
places  inside  the  premises,  oftentimes,  is  another  branch  of  the 
willow  suspended. 

Many  families  do  much  more  than  is  here  indicated,  and 
some  do  much  less.  The  least  that  any  do  at  this  festival  is 
to  arrange  the  strips  of  paper  on  the  tomb  and  tomb-stone,  and 
burn  incense  by  the  grave  as  well  as  before  the  ancestral  tab¬ 
lets  of  the  dead  kept  in  the  house.  Oftentimes  a  certain  part 
of  the  property  or  patrimony  received  from  ancestors  is  special¬ 
ly  devoted  to  paying  the  expenses  of  this  sacrifice  and  festival 
of  the  tombs.  In  such  cases,  the  various  branches  of  the  fain- 


48  ESTABLISHED  ANNUAL  CUSTOMS  AND  FESTIVALS. 

ily  have  the  management  of  the  affair  one  year  at  a  time  in 
turns.  All  that  is  left  of  the  yearly  interest,  or  the  proceeds 
of  the  property  in  question,  over  and  above  the  necessary  ex¬ 
penses  of  the  feast  and  the  sacrifice,  is  often  retained  as  so 
much  gain  by  the  person  having  for  that  year  the  management 
of  the  ceremonies. 

The  sweeping  of  the  grave,  and  the  placing  of  paper  on  the 
outside  of  the  tomb  and  on  the  tomb-stone,  indicate  that  the 
dead  has  descendants  yet  living — that  his  family  is  not  extinct. 
The  Chinese  here  say  that  if  a  grave  is  not  thus  swept  and 
cared  for  at  this  time,  some  one,  perhaps  the  original  owner 
of  the  ground  or  his  descendants,  would  be  likely  to  disturb 
the  tomb-stone  more  or  less,  or  commit  some  depredations  on 
the  grave.  If  in  the  following  year  it  should  not  be  swept 
and  repaired,  and  paper  deposited  on  it,  other  more  serious  en¬ 
croachments  would  doubtless  be  made;  and  in  a  very  few  years, 
unless  a  claimant  should  appear  and  annually  attend  upon  the 
grave,  in  accordance  with  established  customs,  all  traces  of  it 
would  be  gone,  and  the  ground  would  be  cultivated,  or  sold  to 
another  for  a  burial-place  of  the  dead. 

Some  readers  of  the  preceding  account  will  greatly  wonder 
at  some  of  the  particulars  given,  and  would  naturally  like  to 
make  some  inquiries. 

Inquirer :  Why  do  they  arrange  the  food  and  wine  before 
the  grave-stone ,  and  conclude  by  eating  the  food  and  drinking 
the  wine  themselves  ?  The  Chinese  entertain  the  idea  that  the 
spirits  of  the  dead  partake  of  the  essential  and  immaterial  ele¬ 
ments  of  the  food  and  the  wine.  What  the  living  consume  at 
the  conclusion  of  the  ceremony  is  only  the  coarse  and  material 
portions  which  the  dead  leave  untouched.  The  wine  poured 
on  the  embers  of  the  burning  mock-money  is  designed  as  an 
especial  offering  or  present  to  the  departed. 

Inquirer :  What  is  the  meaning  of  the  yellow  paper  some¬ 
times  put  on  the  graves?  Some  Chinese  say  that  no  particu¬ 
lar  meaning  is  attached  to  the  yellowness  of  the  paper.  Oth¬ 
ers  again  say  it  intimates  that  some  of  the  ancestors  of  the 
individual  buried  in  the  grave,  or  the  individual  himself,  had 
special  honors  or  privileges  conferred  by  the  present  empe¬ 
ror,  or  some  preceding  emperor  —  yellow  being  the  imperial 
color.  The  Chinese  generally  do  not  have  very  lucid  ideas  in 


ANSWERS  TO  INQUIRIES. 


49 


regard  to  the  origin  or  the  meaning  of  employing  yellow  pa- 
per  about  the  tomb. 

Inquirer :  Has  the  pouring  of  icine  on  the  tomb-stone  any 
particular  significance  ?  The  wine  poured  out  on  the  stone 
is  designed  to  preserve  it  in  its  original  beauty,  and  to  keep  it 
from  moss,  and  even  to  cause  it  to  become  more  fair,  and  the 
letters  engraved  on  it  to  become  more  distinct  as  years  pass 
away.  If  this  should  be  the  happy  effect,  the  posterity  of  the 
individual  buried  there  are  sure  to  attain  wealth  and  honor ! 
Though  indeed  none  of  them  should  become  officers,  they  need 
entertain  no  fear  of  distressing  poverty.  The  condition  of  the 
tomb-stone  is  believed  to  be  the  infallible  index  of  the  will  of 
Heaven.  Some  assert  that  the  wine  sometimes  actually  causes 
the  stone  to  turn  of  a  pleasant  reddish  color,  a  result  eminent¬ 
ly  desirable. 

Inquirer :  Why  is  an  especial  offering  made  to  the  local  de¬ 
ity ,  the  protecting  guardian  of  the  hill ?  It  is  designed  to  pro¬ 
pitiate  his  favor  toward  the  family  of  the  deceased.  The  Chi¬ 
nese  seem  to  believe  that  by  paying  such  attention  to  him, 
and  furnishing  him  with  so  much  food  and  money,  he  will  be 
pleased,  and  will  not  only  protect  the  grave  from  injury,  but 
will  in  some  way  also  strive  to  render  the  descendants  of  the 
dead  prosperous  and  happy. 

Inquirer:  But  for  what  possible  object  is  an  offering  made 
to  the  vhcked  spirits  in  the  lower  world?  The  Chinese  enter¬ 
tain  the  sentiment  that,  as  beggars,  lepers,  and  similar  unfor¬ 
tunates  subsist  mainly  on  the  charities  of  the  benevolent  dur¬ 
ing  life  on  the  earth,  so  they  derive  a  living  in  much  the  same 
manner  in  the  place  into. which  they  enter  after  death.  Con¬ 
sequently,  in  order  to  prevent  departed  friends  from  being  mo¬ 
lested  by  the  importunity  of  beggars  and  lepers  in  the  unseen 
world,  on  receiving  presents  of  money,  wine,  and  food  from 
surviving  relations  at  the  time  of  this  festival,  special  provision 
is  made  for  the  destitute  in  Hades  by  presenting  them  with 
the  needed  articles.  By  this  happy  expedient  on  the  part  of 
the  living,  the  deceased  can  enjoy  the  feast  in  peace,  without 
fear  of  being  interrupted  by  importunate  calls  for  charity,  as 
the  beggar  spirits  are  believed  to  have  the  politeness  and  the 
decency  to  accept  what  is  meted  out  for  them  without  molest¬ 
ing  the  other  party. 

You  IT.— C 


50  ESTABLISHED  ANNUAL  CUSTOMS  AND  FESTIVALS. 


Inquirer :  Why  do  they  arrange  green  houghs ,  or  green 
wheat-stalks  and  cooked  rice ,  etc.,  before  the  ancestral  tablets  be¬ 
longing  to  the  family,  on  returning  from  the  worship  at  the 
tomb  ?  Some  say  that  their  ancestors  in  the  other  world  in¬ 
vite  guests  on  the  day  of  this  festival  on  the  earth.  If  this  he 
a  fact,  would  not  the  boiled  rice  and  other  articles  of  food  be 
very  acceptable  ?  By  what  subtle  process  of  reasoning  the 
wise  sons  of  Han  have  ascertained  that  the  dead  avail  them¬ 
selves  of  the  return  of  Tsing  Ming  in  this  world  to  give  invita¬ 
tions  to  dinner  to  friends  in  the  other,  is  unknown.  The  green 
boughs  or  green  wheat-stalks  are  symbolical  of  prosperity  and 
plenty;  but,  considering  the  present  destitute  condition,  and 
the  dismal  prospects  of  the  vast  majority  of  this  people,  the 
universal  use  of  these  symbols  would  appear  to  be  quite  out 
of  place. 

Inquirer :  What  is  the  use  of  the  green  willow-branch  hang¬ 
ing  down  from  beneath  the  roofs  of  all  the  houses ,  so  as  to  be 
easily  seen  by  the  passer-by  f  The  Chinese  differ  widely  among 
themselves  in  regard  to  the  interpretation  of  this  emblem. 
The  general  idea  respecting  it  probably  is,  that  it  is  an  omen 
of  good  to  the  family.  Some  say  that  during  the  Tang  dynas¬ 
ty,  which  ended  more  than  nine  hundred  and  fifty  years  ago, 
Wang  Chau  selected  the  willow  as  the  badge  of  his  followers 
in  a  rebellion  which  he  planned  against  the  reigning  emperor. 
He  secretly  ordered  those  who  were  favorable  to  him  to  stick 
up  a  branch  of  the  willow,  so  as  to  be  under  the  roofs  of  their 
houses  and  over  their  front  outside  door.  His  soldiers  were 
instructed  not  to  molest  these  houses.  His  rebellion  is  said  to 
have  commenced  on  the  day  fixed  by  custom  for  the  observ¬ 
ance  of  this  festival.  Some  affirm  that  the  willow-branch  is 
now  annually  used  as  above  described  in  celebration  or  re¬ 
membrance  of  the  security  it  gained  to  those  who  used  it  in 
this  manner  on  the  occasion  referred  to,  and  indicates  the 
peace  and  safety  prevailing  within  the  house,  whatsoever  may 
be  taking  place  without.  Others  say  that  the  willow  is  de¬ 
signed  to  ward  off  wicked  spirits  and  evil  influences  from  the 
household.  It  is  affirmed,  and  apparently  believed  by  these, 
that  a  certain  god  in  the  lower  world,  who  is  of  the  same  com¬ 
parative  rank  as  the  governor  of  a  province  in  the  upper,  opens 
the  gates  of  Hades,  and  allows  the  imprisoned  spirits  to  revisit 


MANDARIN'S  SET  AN  EXAMPLE  TO  FARMERS.  51 

the  earth  on  the  clay  appointed  for  this  festival.  It  is  but  nat¬ 
ural  to  suppose  that  the  spirits  malevolently  inclined  would 
gladly  embrace  the  opportunity  to  intrude  their  society  where 
they  were  not  welcome,  and  commit  depredations  congenial 
to  their  depraved  natures.  Now  it  is  taught  that  if  these 
spirits  see  the  willow  on  the  roofs  of  the  houses  where  they 
desire  to  enter  on  a  malicious  errand,  they  are  immediately 
taken  with  fright,  and  abscond  with  haste.  According  to  this 
view,  how  fortunate  are  the  Chinese  in  having  discovered  so 
potent  a  charm  against  the  evil  influence  of  imps  which  so 
numerously  infest- the  earth  on  the  day  of  this  festival,  though 
invisible  to  mortal  eyes — if,  indeed,  the  gates  of  the  infernal  re¬ 
gions  are  on  that  day  thrown  open,  and  the  spirits  therein  per¬ 
mitted  to  ramble  away  to  this  world.  But  there  are  others 
who  attribute  to  the  green  branch  of  the  willow  another  won¬ 
derful  property,  namely,  that  of  attracting  to  the  houses  of 
their  surviving  relatives  those  spirits  that  are  temporarily  let 
loose  from  the  punishment  of  Hades.  It  is  affirmed  that  they 
at  once  recognize  the  homes  of  their  living  descendants  on  be¬ 
holding  the  willow  suspended  from  under  the  roof.  Accord¬ 
ing  to  one  theory,  it  has  the  invaluable  virtue  of  repelling  those 
whom  it  should  repel,  and  who  have  no  business  to  visit  cer¬ 
tain  houses.  According  to  the  other  theory,  it  has  the  equal¬ 
ly  invaluable  property  or  power  of  attracting  those  whom  it 
should  attract,  and  who  have  blood  relatives  dwelling  in  cer¬ 
tain  houses.  The  spirits  that  belong,  so  to  speak,  to  the  prem¬ 
ises,  immediately  enter  when  they  see  the  verdant  signal  over 
the  outer  door,  and  partake  of  the  grateful  odor  of  the  burn¬ 
ing  incense  and  of  the  ethereal  portions  of  the  food  provided 
for  them. 

Some  time  in  the  second  or  the  third  months,  the  high  of¬ 
ficials  attend  the  important  ceremony  of  '•'•plowing  the  field ” 
and  of  “  exhorting  the  farmers”  This  is  done  by  command 
of  the  emperor  and  in  imitation  of  his  own  example.  If  the 
emperor  is  sufficiently  interested  in  the  success  of  agricultural 
pursuits  to  lead  him  in  person  to  plow  the  ground  and  perform 
the  most  laborious  duties  of  the  husbandman,  the  mandarins 
ought  to  be  willing  to  imitate  his  laudable  example,  in  the  hope 
of  inciting  among  the  farming  community  a  praiseworthy  em¬ 
ulation  among  themselves  and  a  proper  attention  to  the  cul- 


52  ESTABLISHED  ANNUAL  CUSTOMS  AND  FESTIVALS. 


ture  of  the  ground.  Surely  the  common  peasantry  ought  not 
to  be  above  working  in  the  fields,  if  the  emperor  and  the  man¬ 
darins,  “  the  fathers  and  mothers  of  the  people,”  can  personal¬ 
ly  engage  in  such  humble  employments.  Such  is  the  noble 
theory.  How  ridiculous  is  the  real  practice ! 

On  the  day  appointed,  four  of  the  principal  mandarins  go 
forth  to  certain  places  outside  of  the  four  principal  gates,  north, 
east,  south,  and  west,  where,  in  the  presence  of  the  elders  of 
the  vicinity  and  in  the  presence  of  various  subordinate  officials, 
they  proceed  to  set  an  example  for  the  imitation  of  the  farm¬ 
ers  of  the  locality.  Although  they  are  dressed  in  their  richest 
robes  of  state,  the  fear  of  soiling  their  apparel  does  not  pre¬ 
vent  them  from  the  discharge  of  the  duties  of  their  station  as 
representatives  of  the  emperor.  They  tuck  up  one  of  the  low¬ 
er  corners  of  the  skirt  of  their  long  garments,  and  proceed  to 
caress  the  ox,  which  is  already  yoked  to  the  plow.  They  then 
take  hold  of  the  plow-handle,  and,  with  the  whip  in  one  hand, 
start  the  quadruped  to  his'  task  of  plowing,  guiding  the  plow 
a  short  distance,  and  giving  the  beast  a  few  strokes  with  the 
goad.  The  plow,  during  this  impressive  ceremony,  often  has 
a  piece  of  red  silk  entwined  around  its  handle.  They  then  re¬ 
sign  the  arduous  work,  and,  taking  a  hoe  or  a  similar  farm¬ 
ing  utensil,  proceed  to  illustrate  the  practical  nature  of  farm¬ 
ing  by  digging  up  a  few  weeds  or  by  hoeing  the  ground  for 
a  short  distance — all  this  for  the  purpose  of  showing  the  vil¬ 
lagers  how  farming  work  should  be  done,  and  of  setting  an 
example  for  them  to  imitate.  Doubtless  the  spectators  feel 
duly  benefited  by  this  exhibition  of  industry,  skill,  and  hu¬ 
mility. 

The  ceremony  of  “  exhorting  the  farmers”  to  diligence  in 
their  calling  is  perhaps  equally  impressive.  Generally,  a  small 
platform,  ornamented  and  trimmed  with  festoons  or  knots  of 
silk,  has  been  erected  in  the  vicinity  of  the  field  which  has  been 
plowed.  The  high  mandarins  mount  this  platform,  and,  call¬ 
ing  around  them  the  principal  aged  farmers  of  the  vicinity, 
proceed  to  exhort  them  to  the  proper  discharge  of  their  du¬ 
ties  as  husbandmen.  They  should  be  diligent  in  cultivating 
the  ground;  they  should  sow  at  the  proper  season  of  the  year; 
they  should  keep  the  weeds  and  grass  in  a  proper  state  of  sub¬ 
jection  ;  the  ground  should  always  be  properly  prepared  for 


MANDARINS  WORSHIP  THE  GOD  OF  THE  FIVE  GRAINS.  53 

the  seed ;  harvesting  should  be  done  at  the  proper  time,  etc. 
At  the  close  of  this  agricultural  address  they  present  to  each 
of  the  farmers  who  have  been  selected  to  receive  them  certain 
articles  in  the  name  of  the  emperor,  in  order  to  encourage  and 
stimulate  them  to  diligence  in  their  calling.  These  articles 
consist  of  a  very  coarse  fan,  a  common  large  leaf  hat  to  keep 
off  the  summer  heat,  and  sometimes  a  silver  medal. 

At  this  time,  in  connection  with 
these  ceremonies,  performed  near 
the  south  gate,  the  officials  are 
required  to  burn  incense  and  of¬ 
fer  sacrifice  in  honor  of  the  god 
of  the  five  grains.  The  temple  to 
this  god  is  in  a  very  dilapidated 
state.  The  ground  annually  plow¬ 
ed  in  the  southern  suburbs  is  sit¬ 
uated  very  near  it.  The  burning 
of  incense  and  candles,  and  the  of¬ 
fering  of  wine  and  a  plate  of  fruits 
of  five  kinds,  etc.,  before  the  god 
of  the  land  and  grain,  is  accompa¬ 
nied  with  the  performance  of  three 
kneelings  and  nine  knockings. 

On  the  morning  of  the  third  day  of  the  third  month  it  is  the 
universal  practice  for  householders  at  this  place  to  nail  up  on 
each  door-post  of  their  family  residences,  about  six  or  seven 
feet  above  the  ground,  on  the  side  facing  outside,  a  small  bunch 
of  a  common  weed  much  resembling  chickweed.  These  bunch¬ 
es  can,  of  course,  be  readily  seen  by  a  passer-by.  Many  win¬ 
dows  and  doors  of  shops  and  K>ngs  have  also  bunches  of  this 
weed  nailed  upon  them,  one  on  each  side,  corresponding  to 
each  other  in  height  and  general  appearance. 

The  common  people,  while  they  invariably  follow  the  cus¬ 
tom,  are  not  able  to  explain  its  origin  or  its  significance.  The 
only  reason  or  explanation  that  they  can  give  is  that  their  an¬ 
cestors  did  thus,  and  they  follow  their  example. 

On  the  eighth  day  of  the  fourth  month  occurs  the  festival 
called  “  Buddha  washing  vegetables.”  Few  of  the  common 
people  observe  this  festival.  Those  who  do  observe  it  pursue 
the  following  course :  they  prepare  congee  or  porridge  made 


GOD  OF  THE  FIVE  GRAINS. 


54  ESTABLISHED  ANNUAL  CUSTOMS  AND  FESTIVALS. 


out  of  glutinous  rice  in  which  several  kinds  of  dried  fruit  and 
the  kernels  of  several  kinds  of  nuts  have  been  boiled  together, 
much  after  the  manner  of  preparing  the  porridge  of  filial 
piety.  This  porridge  is  salted,  that  was  sweetened.  Several 
bowls  of  it  are  then  offered  before  the  ancestral  tablets  and 
the  household  gods,  according  to  the  established  manner. 

On  the  same  day,  in  the  principal  Buddhist  monasteries, 
there  is  placed  before  the  images  of  th Three  Precious  Ones ” 
a  brass  wash-bowl,  and  in  it  is  put  a  small  brass  image  of 
Buddha  in  a  sitting  posture.  A  small  quantity  of  water  is 
poured  into  the  vessel.  Worshipers  of  Buddha  who  come  to 
the  monasteries  are  expected  to  take  each  a  handful  of  cash 
and  put  them  on  the  head  of  the  image,  letting  them  roll  down 
into  the  water.  They  then  take  a  brass  spoon,  and  dip  up 
some  of  the  water,  and  pour  it  on  the  head  of  the  god,  repeat¬ 
ing  the  operation  several  times.  Generally  the  offerer  kneels 
down- in  front  of  the  image  and  bows  three  times  before  he 
performs  these  acts.  Many  Tartars,  as  well  as  Chinese,  visit 
the  large  monasteries  on  this  day  to  worship  Buddha.  The 
cash  deposited  on  his  pate  is  a  donation  to  the  monastery,  and 
is  usually  spent  in  buying  incense  and  candles  to  be  burnt  in 
honor  of  the  divinity  who  is  believed  to  wash  his  own  vegeta¬ 
bles  on  this  day. 

This  is  a  great  day  in  the  largest  two  monasteries  near  Fuh- 
chau,  for  the  reason  that  on  this  day  the  ceremony  of  burning 
the  heads  of  candidates  for  the  Buddhistic  priesthood  is  per¬ 
formed  for  those  who  are  judged  to  be  fitted  for  the  privilege 
of  becoming  priests  in  full  orders.  The  ceremony  is  accompa¬ 
nied  by  the  burning  of  incense  before  all  the  idols  in  the  estab¬ 
lishments.  Small  balls  of  the^lried  leaves  of  the  artemisia  are 
put  upon  the  head  of  the  candidate,  equal  in  number  to  the 
number  of  spots  which  he  desires,  or  which  it  is  decided  shall 
be  burned  upon  it.  The  numbe*’  ranges  from  one  to  nine. 
These. balls  are  ignited,  and  the  fire  burns  down  into  the  skin, 
and  sometimes  the  grease  fries  out  and  trickles  down  the  face 
of  the  priest.  After  the  conclusion  of  the  ceremony  the  abbot 
of  the  monastery  presents  the  newly-made  priest  with  a  docu¬ 
ment,  written  on  cloth,  and  sealed  with  the  seal  of  the  monas¬ 
tery,  and  signed  by  himself,  which  constitutes  the  certificate  of 
the  owner  having  attained  the  Buddhistic  priesthood,  and  acts 


CELEBRATION  OF  THE  BEGINNING  OF  SUMMER.  55 

the  part  of  a  passport  or  introduction  to  the  hospitality  of  any 
monastery  of  the  Buddhist  religion  in  any  part  of  the  eighteen 
provinces  of  China.  This  is  Buddhistic  ordination. 

The  arrival  of  summer  is  celebrated  by  many  families  about 
the  time  specified  in  the  calendar  for  its  commencement.  They 
purchase  or  prepare  some  cakes  made  of  rice-flour,  salted  or 
sweetened,  as  they  prefer,  and  steamed,  not  baked.  These 
cakes,  with  meats  and  vegetables,  they  present  before  the  an¬ 
cestral  tablets,  and  often  before  the  gods  of  their  households, 
attended  with  the  usual  ceremonies.  With  some  it  is  the  cus¬ 
tom  to  eat  a  part  of  the  cakes  while  sitting  on  the  door-sill,  or 
on  the  rice-mill  belonging  to  them,  as  an  act  of  good  omen. 
It  is  also  very  common  to  distribute  some  of  this  cake  among 
relatives  and  friends,  under  the  impression  that  in  this  way 
the  weakness  and  lassitude  usually  experienced  at  this  season 
of  the  year  will  be  alleviated  or  avoided.  It  is  customary  for 
those  who  have  pork-stalls  to  give  a  small  bit  of  pork  this 
day  to  each  one  of  the  common  beggars  and  lepers  who  come 
and  beg  for  it.  If  the  pork-vender  refuses  the  gift,  the  beg¬ 
gars  or  the  lepers  often  gather  in  large  numbers,  and  surround 
him,  thus  keeping  away  customers  from  access  to  him  until  he 
consents  to  give  each  a  bit.  The  custom  of  giving  pork  to 
beggars  and  lepers  is  confined  to  this  one  day  in  the  year. 

Festivals  and  Customs  of  the  Fifth  Month. 

The  first  five  days  of  the  fifth  month  are  observed  with  ex¬ 
traordinary  hilarity  and  festivity  by  the  people  of  this  place. 
The  time  of  the  year  often  corresponds  to  the  first  part  of 
June.  The  festival  called  the  Festival  of  the  Dragon  Boats, 
properly  speaking,  falls  on  th^ifth  day  of  the  fifth  month,  but 
the  preceding  four  days  are  regarded  as  connected  with  it. 

Early  on  the  morning  of  the  first  day  of  the  fifth  month  it 
is  the  practice  for  every  householder  to  nail  up  to  the  posts 
of  the  doors  and  the  windows  of  his  house  a  few  leaves  of  the 
artemisia  and  a  few  leaves  of  the  sweet-flag,  tied  together  in 
a  bundle,  at  the  height  of  about  six  or  eight  feet  from  the 
ground.  The  common  explanation  for  this  custom  is  that  the 
artemisia  is  fragrant,  and  that  the  leaves  of  the  sweet-flag  will 
expel  noxious  influences  and  bad  odors. 

These  five  days  are  often  spoken  of  as  the  “  children' 's  festi- 


56  ESTABLISHED  ANNUAL  CUSTOMS  AND  FESTIVALS. 


val Children  of  all  classes  are  dressed  in  better  clothes 
during  these  days  than  usual,  and  crowd  the  street,  with 
cleaner  and  with  more  animated  faces,  on  their  way  to  and 
from  the  banks  of  the  Min,  and  the  banks  of  a  small  lake  near 
the  western  gate,  during  the  time  allotted  to  this  festival  than 
at  any  other  season  of  the  year.  The  great  source  of  amuse¬ 
ment  for  old  and  young  is  the  racing  of  dragon  boats  on  the 
river  and  the  lake. 

These  boats  are  made  very  long  and  slender  in  proportion 
to  the  width.  The  length  is  usually  forty  or  fifty  feet  more  or 
less.  Each  boat  is  capable  of  carrying  from  fifteen  to  thirty 
men.  It  is  made,  in  some  respects,  in  imitation  of  the  fancied 
shape  of  the  dragon,  having  an  elevated  bow,  resembling  the 
dragon’s  head  with  open  mouth.  The  body  and  stern  of  the 
boat  are  gaudily  painted,  so  as  to  represent  a  dragon  according 
to  Chinese  ideas.  The  helmsman  stands  on  the  stern.  Near 
the  centre  of  the  boat  are  two  men  who  make  a  continuous 
loud  nftise,  one  by  beating  a  large  gong,  and  the  other  by  beat¬ 
ing  a  large  drum.  One  man  sits  on  the  dragon’s  head,  with 
his  face  turned  toward  the  stern  of  the  boat,  holding  in  both 
hands  a  flag,  by  which  he  regulates  the  motions  of  the  rowers. 
These  men  are  furnished  with  stout  short  paddles,  which  they 
handle  with  a  swift  or  a  slow  motion,  according  to  the  swift¬ 
ness  or  the  slowness  with  which  the  flag-holder  waves  his  flag 
from  side  to  side. 

It  is  estimated  that  there  are  at  least  thirty  or  forty  of 
these  dragon  boats  owned  by  men  living  here.  Besides  these, 
many  come  from  neighboring  villages  for  the  purpose  of  play¬ 
ing  on  the  waters  of  the  river  near  the  city.  They  are  gener¬ 
ally  built  by  funds  belonging^  temples,  or  they  are  some¬ 
times  owned  and  used  by  companies  of  men  who  band  togeth¬ 
er  to  build  such  a  boat. 

Large  crowds  of  children  and  of  adults  assemble  to  behold 
the  sport  of  the  racing.  Sometimes  fans,  or  cakes,  or  handker¬ 
chiefs  are  offered  by  spectators  as  rewards  for  the  swiftest 
racer.  These  rewards  often  give  rise  to  quarrelings  and  fight¬ 
ings  among  men  belonging  to  different  boats,  who  contend,  not 
for  the  value  of  the  prize,  but  for  the  honor  of  winning  it. 
Sometimes  it  occurs  that  two  boats  run  against  each  other,  or 
other  boats,  or  the  stone  butments  of  the  bridge  over  the  river. 


RACING  WITH  THE  DRAGONHOAT8  ON  TUE  FIRST  FIVE  DAYS  OF  TUB  FIFTH  MONTH 


* 


ORIGIN  OF  THE  FESTIVAL  OF  THE  FIFTH  MONTH.  59 

The  boats  are  made  so  long  and  so  narrow  that  they  easily 
break  in  the  middle ;  or,  in  case  of  a  collision,  many  of  the 
men  on  board  of  each  are  usually  pitched  into  the  water.  Ac¬ 
cidents  also  occur  from  the  excessive  heat  of  the  sun  on  the 
occasion  of  racing  in  these  open  boats.  The  men  usually  are 
in  a  high  state  of  excitement,  owing  to  the  presence  and  the 
shouts  of  the  spectators,  the  drinking  of  spirits,  and  the  natu¬ 
ral  desire  of  excelling. 

The  prevalent  story  among  scholars  who  profess  to  know 
regarding  the  origin  of  this  racing  with  dragon  boats  is  sub¬ 
stantially  the  following.  Kiuh  Yuen,  a  high  minister,  in  the 
time  of  the  Chau  dynasty,  in  the  state  of  Tsn,  about  two  thou¬ 
sand  three  hundred  years  ago,  proposed  certain  salutary  re¬ 
forms  to  his  prince,  who  was  his  relative.  The  prince  refused 
compliance.  He  proposed  them  again,  but  was  repulsed  the 
second  time.  Nothing  discouraged,  he  remonstrated  the  third 
time,  when  the  prince  not  only  declined  to  make  the  reforms, 
but  dismissed  the  faithful  courtier  from  serving  about  his  per¬ 
son.  Kiuh  Yuen,  not  being  able  to  survive  the  ruin  of  his 
country,  which  he  foresaw  was  impending,  plunged  into  a  river 
and  was  drowned.  His  countrymen,  among  whom  he  was 
very  popular,  on  learning  the  circumstances  of  his  death,  im¬ 
mediately  traversed  the  river  in  all  directions  in  small  boats, 
filled  with  men,  who  worked  with  all  their  might,  as  if  in  the 
hope  of  recovering  his  corpse.  His  death  is  believed  to  have 
occurred  on  the  fifth  day  of  the  fifth  month  ;  it  was  celebrated 
by  a  similar  demonstration  on  every  recurring  anniversary. 

The  festival  reaches  its  period  of  greatest  interest  about  the 
middle  of  the  fifth  day,  when  various  superstitious  and  idola¬ 
trous  performances  take  place  in  every  family,  according  to  es¬ 
tablished  usage.  Charms,  consisting  of  yellow  paper  of  vari¬ 
ous  sizes,  on  which  are  printed  images  of  idols,  or  of  animals, 
or  Chinese  characters,  are  pasted  upon  the  doors  and  door¬ 
posts  of  houses,  in  order  to  expel  evil  spirits.  A  certain  kind 
of  fire-cracker,  which  is  almost  noiseless,  being  filled  principal¬ 
ly  with  a  substance  something  like  sulphur,  but  of  a  more  red¬ 
dish  hue,  having  a  very  small  quantity  of  powder  mixed  with 
it,  is  let  ofif.  The  smoke  of  it  is  yellow,  and  has  a  disagreeable 
smell.  This  is  believed  to  be  very  efficacious  in  driving  away 
the  worms,  bugs,  and  insects  which  often  infest  houses.  Aft- 


60  ESTABLISHED  ANNUAL  CUSTOMS  AND  FESTIVALS. 

er  beirg  ignited,  some  one,  holding  it  in  his  hand,  writes  some 
characters  or  draws  a  charm  on  the  doors  of  the  house,  the 
smoke  issuing  forth  tracing  the  desired  shape  on  the  doors  in 
yellow.  Pairs  of  slif>s  of  red  paper,  on  each  of  which  is  print¬ 
ed  or  written  in  black  ink  a  line  of  Chinese  poetry,  are  pasted, 
one  on  each  door-post.  Two  slips  are  also  put  up  near  the 
place  where  the  household  gods  are  stationed  or  worshiped, 
and  two  are  also  pasted  on  the  front  side  of  the  niche  which 
contains  the  ancestral  tablets.  Various  kinds  of  yellow  charms 
are  pasted  on  other  portions  of  the  house  inside  and  outside. 
Before  the  idols  and  the  tablets  incense  and  candles  are  light¬ 
ed  and  left  to  burn.  Some  samshu,  or  Chinese  spirits,  in 
which  the  kind  of  reddish  mineral  substance  above  referred  to 
is  mingled,  is  also  often  placed  before  them.  A  part  of  this 
mixture,  after  having  remained  some'  time  before  the  tablets 
and  the  gods,  is  generally  daubed  on  the  ears,  noses,  and  heads 
of  children,  to  keep  away  bugs  and  insects;  the  rest  is  drank 
by  the  members  of  the  household.  Before  the  ancestral  tab¬ 
lets  are  arranged  eight  or  ten  dishes  of  meats,  vegetables, 
fruits,  etc.  Incense  and  candles  are  lighted  before  them,  and 
mock-money  is  burned.  After  a  while  the  eatables  are  taken 
away  from  before  the  tablets  and  consumed  by  the  family. 

In  the  afternoon  of  the  fifth  the  shops  and  stores  are  all 
closed.  The  male  members  of  the  families,  the  clerks  and 
workmen,  after  feasting  at  noon,  spend  the  rest  of  the  day  in 
seeing  the  racing  of  the  dragon  boats,  or  in  gambling,  etc. 

It  is  customary  for  shop-keepers  to  make  out  their  bills  for 
unpaid  articles  sold  since  New  Year’s,  and  present  them  to 
their  customers  for  settlement  during  the  time  of  this  holiday. 
During  the  fourth  and  the  forenoon  of  the  fifth  day,  men  with 
a  handful  of  slips  of  paper  are  seen  hurrying  through  the 
streets,  seeking  out  their  debtors  and  requesting  payment. 
The  debtor  is  expected  to  make  a  payment  of  at  least  one  half 
of  the  amount  of  his  bill. 

Festivals  and  Customs  of  the  Seventh  Month. 

Many  of  the  respectable  families  here  observe  a  festival 
which  occurs  on  the  seventh  of  the  seventh  month.  Two 
stars  are  believed  to  meet  each  other  on  the  evening  of  this 
day  at  the  “ Silver  River'''  or  the  Milky  Way,  and,  passing  to  op- 


RELATING  TO  A  “  MALE”  AND  A  “  FEMALE”  STAR.  61 

posite  sides,  turn  around  in  their  orbits  and  recross  the  “  river” 
in  some  other  part  of  the  year.  One  of  the  stars  is  or  repre¬ 
sents  a  mafe,  and  usually  is  to  be  seen,  according  to  the  Chi¬ 
nese,  in  the  eastern  part  of  the  heavens ;  and  the  other  star  is 
or  represents  a  female,  and  generally  is  to  be  seen  in  the  west¬ 
ern  part  of  the  heavens.  People  take  a  water-melon,  and  a 
quantity  of  other  vegetables  and  fruits  of  the  season,  cakes, 
flowers,  incense,  and  candles,  and  place  them  upon  a  table  ar¬ 
ranged  in  the  lightest  part  of  the  reception-room,  as  offerings 
to  these  male  and  female  stars.  The  presentation  is  generally 
accompanied  with  kneelings  and  bowings  in  the  usual  way. 
It  is  done  principally  by  or  in  behalf  of  married  women  and 
unmarried  girls,  seldom  by  or  in  behalf  of  men  or  unmarried 
boys.  The  principal  object  which  is  desired  as  the  result  of 
thus  worshiping  and  honoring  these  stars  is  the  obtaining  of 
skill  and  cunning  by  females  in  the  performance  of  their  ap¬ 
propriate  duties,  as  needle-work,  making  flowers,  as  well  as 
the  raising  of  children.  Females,  on  the  evening  of  tbq  sev¬ 
enth  day  of  the  seventh  month,  often  take  a  needle  and  try  to 
thread  it,  without  the  aid  of  a  light,  in  some  dai-k  place,  as  un¬ 
der  a  table  and  before  a  stick  of  lighted  incense,  they  main¬ 
taining  a  kind  of  squatting  posture  while  making  this  attempt. 
If  successful,  they  regard  the  circumstance  as  an  omen  of  good 
in  the  future  in  the  use  of  the  needle.  Some  of  the  articles  of¬ 
fered  are  generally  given  away  in  presents  to  members  of  oth¬ 
er  families  as  an  emblem  of  friendship,  women  giving  to  wom¬ 
en.  When  men  engage  in  making  the  offerings,  they  some¬ 
times  divide  a  part  of  the  articles  presented  among  their  male 
friends. 

Some  time  during  the  seventh  month,  generally  before  or 
about  the  fifteenth  day,  occurs  the  celebration  of  a  remarkable 
custom,  having  a  principal  reference  to  the  happiness  and  com¬ 
fort  of  the  dead.  It  is  generally  referred  to  as  the  '•'•burning 
of  paper  clothing  in  the  middle  of  the  seventh  monthP  Its 
professed  object  is  to  furnish  clothing  and  money  for  their  de¬ 
ceased  ancestors.  In  order  to  obtain  this  result,  comparatively 
large  quantities  of  mock-money  and  mock-clothing  are  pro¬ 
vided,  and  burned  in  a  large  furnace  or  censer  before  the  tab¬ 
lets  of  the  ancestors,  lighted  incense  and  candles  having  been 
previously  arranged  in  front  of  the  tablets. 


62  ESTABLISHED  ANNUAL  CUSTOMS  AND  FESTIVALS. 


It  is  regarded  as  indispensable  that  there  should  be  among 
the  edibles  offered  before  the  ancestral  tablets  certain  three 
articles — one  duck,  one  water-melon,  and  one  dish  of  a  partic¬ 
ular  kind  of  vermicelli.  This  vermicelli  is  bought  at  the  shops 
in  rolls  about  one  inch  wide,  consisting  principally  of  very  thin 
dough.  When  used,  it  is  unrolled  and  boiled.  The  duck  is 
first  broiled  or  fried  in  oil,  and  then  offered.  Besides  these 
three  kinds,  there  are  oftentimes  a  large  variety  of  other  arti¬ 
cles,  as  meats,  fish,  a  kind  of  crab,  the  name  for  which  has  the 
same  sound  as  the  character  for  “ filial  piety”  sandwiches, 
various  fruits,  and  spirits.  These  are  arranged  before  the  an¬ 
cestral  tablets,  where  they  remain,  while  the  customary  wor¬ 
ship  of  the  dead  is  performed  by  kneeling  and  bowing.  The 
food  is  afterward  removed  from  before  the  tablets,  and  con¬ 
sumed  by  the  members  of  the  family  presenting  it.  It  is 
stated  that  all  the  families  at  this  jilace  some  time  in  the  course 
of  the  year  burn  mock-money  and  mock-clothing  for  the  ben¬ 
efit  of  deceased  ancestors;  about  eight  tenths  doing  it  in  the 
seventh  month ;  the  rest,  for  some  reason,  delay  until  the 
eighth  or  the  twelfth  month. 

There  are  two  singular  customs,  in  which  a  married  daugh¬ 
ter  has  an  important  part,  connected  with  this  festival,  in  case 
one  or  both  of  her  parents  are  dead,  and  if  she  has  borne  a 
son. 

In  addition  to  some  mock-money  and  mock-clothing  in  the 
usual  form,  she  is  expected  to  '■'■present  a  gauze  trunk ”  to  her 
surviving  parent,  if  only  one  has  deceased,  and  to  her  brothers, 
if  both  have  deceased.  The  “  trunk”  is  made  in  the  shape  of 
a  wardrobe,  some  five  or  six  feet  high  and  three  or  four  feet 
wide,  with  shelves  in  it.  It  is  made  out  of  bamboo  rods,  cov¬ 
ered  with  paper  on  the  back  side  and  the  two  ends,  the  front 
side  being  left  open.  On  the  shelves  is  placed  a  variety  of  min¬ 
iature  household  utensils,  made  out  of  bamboo  splints  and  pa¬ 
per,  as  bedsteads,  chairs,  lanterns,  plates  and  bowls,  and  paper 
images  of  servants,  besides  miniature  clothing  of  various  sorts 
cut  out  of  paper.  This  wardrobe  and  contents  are  to  be  duly 
burned  on  the  premises  where  her  parents  lived,  and  for  the 
benefit  of  the  deceased. 

She  is  also  required  by  custom  to  make  a  present  of  food  to 
the  family,  consisting  of  meats,  vegetables,  cakes,  and  fruit, 


CUSTOM  CALLED  “DIVIDING  THE  DUCK.” 


63 


among  which  articles  must  be  a  duck.  A  part  of  the  articles 
she  presents  her  surviving  parent,  if  one  is  yet  alive,  or  the 
family  of  her  eldest  brother,  if  her  parents  are  both  deceased, 
including  one  half  of  the  duck ,  is  always  returned  to  her. 
This  custom  is  called  “ dividing  the  duck”  The  duck  is  pre¬ 
sented  by  the  married  daughter  only  once  after  she  has  borne 
a  son ;  but  a  present  of  the  mock-money  and  mock-clothing  is 
expected  annually.  In  this  manner  is  the  married  daughter 
required  to  give  yearly  proof  of  her  filial  affection  for  her  de¬ 
ceased  parents.  In  case  neither  of  her  parents  has  deceased, 
she  may  make  to  them  none  of  these  presents.  Being  de¬ 
signed  for  the  benefit  of  those  who  are  already  dead,  it  would 
be  very  unbecoming  to  present  them  to  those  who  are  yet 
alive,  and,  if  proffered,  would  be  regarded  as  a  very  unfilial  act, 
and  as  intimating  her  wish  that  they  were  already  deceased. 


64  ESTABLISHED  ANNUAL  CUSTOMS  AND  FESTIVALS. 


CHAPTER  III. 

ESTABLISHED  ANNUAL  CUSTOMS  AND  FESTIVALS — Continued. 

Festival  and  Customs  of  the  eighth  ]\Ionth :  The  Festival  of  the  Middle  of  Au¬ 
tumn. —  Rewarding  the  Moon. — Popular  Notions  about  the  Moon. — 
“Moon  Cakes.” — Toys  abundant. — Boys  often  Worship  miniature  Pago¬ 
das. — Large  Pagodas  sometimes  illuminated. — At  Midnight  or  after  on 
the  fourteenth,  Incense  is  burned  to  Heaven  and  Earth,  or  the  Pearly  Em¬ 
peror,  on  the  Tops  of  the  Hills  in  the  City  and  Suburb. — Representative 
Images  of  Children  exposed  for  Sale. — Seven-star  Mother,  or  “Mother 
of  the  Measure,”  much  worshiped. — Tablets  worshiped. — Debts  collected 
at  this  Time. — Festivals  and  Customs  of  the  ninth  and  eleventh  Months: 
Kite-flying  on  the  ninth  of  the  ninth  Month. — Popular  Origin  of  the 
Custom  of  observing  that  Day. — Kites  of  many  Shapes  and  very  ingen¬ 
iously  made. — A  Festival  celebrated  on  the  same  Day. — Military  Proces¬ 
sion  in  Honor  of  martial  Implements. — Chinese  Major  General  presides. 
— Worship  of  the  Flag. — Festival  of  the  Winter  Solstice. — High  Manda¬ 
rins  congratulate  the  Emperor  on  the  Arrival  of  the  Winter  Solstice. — 
Manner  in  which  the  common  People  celebrate  the  Period. — A  very  sin¬ 
gular  Use  of  Rice-flour  Balls. — Families  in  Mourning  may  not  prepare 
the  Rice-flour  out  of  which  the  Balls  are  made. — Festivals  and  Customs  of 
the  twelfth  Month:  Annual  Thanksgiving  for  the  Mercies  of  the  Year.  — 
Oblations  made  before  the  household  Divinities. — Sometimes  before  vari¬ 
ous  Gods  and  Goddesses. —  Sweeping  the  House  as  an  Omen  of  Good. — 
Preparation  of  Rice-flour  to  make  a  Kind  of  sweet  Cake.  —  Mourners  for 
the  Death  of  a  Parent  forbidden  to  prepare  the  Flour.  —  Cake  typical  of 
annual  Prosperity. — Shop-keepers  make  Presents  to  their  rich  Patrons  and 
to  their  patron  Gods. — Mandarins  seal  up  their  official  Seals  for  one  Month 
on  the  twentieth. — Ceremony  commences  with  the  highest  Office  and  ends 
with  the  lowest. — Description  of  the  Manner. — A  Month  to  be  spent  in  Re¬ 
laxation  and  Festivities. — Universal  Worship  of  the  God  of  the  Kitchen. — 
Ruler  of  the  Lives  of  the  Members  of  the  Family. — Sacrifice  of  Meats  be¬ 
fore  the  Kitchen  God.  —  He  ascends  to  Heaven,  and  Reports  to  the  “Su¬ 
preme  Ruler.”  —  A  Vegetable  Sacrifice  to  the  Kitchen  God.  —  “  Offering 
of  the  yearly  Rice.” — Last  Day  of  Grace  to  Debtors. — Creditor  seeks  out 
his  Debtor  and  presents  his  Bill.  —  He  must  Pay  or  be  disgraced.  — 
“Rounding  the  Year.”  —  Last  Night  of  the  Year  all  put  on  new  or  clean 
Garments.  —  Paterfamilias  makes  Presents  to  the  Members  of  his  House¬ 
hold. — Chinese  Santa  Claus. 

Festival  and  Customs  of  the  Eighth  Month. 

One  of  the  great  peculiar  festivals  of  the  Chinese  comes  in 
the  eighth  month,  and  is  usually  called  the  Autumnal  Festival. 


CHINESE  NOTIONS  ABOUT  THE  MOON. 


65 


It  lasts  from  the  eleventh  to  the  fifteenth.  It  occurs  very  near 
the  middle  of  autumn,  according  to  the  Chinese  reckoning. 
The  original  design  seems  to  he  to  commemorate  the  arrival 
of  that  particular  time  of  the  year.  The  middle  of  autumn  is 
thought  to  be  a  propitious  season,  and  calculated  to  render 
one  happy  and  joyous.  The  days  and  nights  are  then  nearly 
equal.  The  weather,  neither  very  cold  nor  very  warm,  is  more 
conducive  to  enjoyment  and  health  than  any  other  period  of 
the  year.  The  early  autumnal  harvest  has  already  been  se¬ 
cured.  The  season,  on  so  many  accounts,  is  adapted  to  joyful 
congratulations  and  festive  amusements. 

It  is  always  full  moon  on  the  fifteenth  of  every  Chinese 
month,  and,  therefore,  for  several  days  previous,  the  evenings 
are  bright,  unless  it  happens  to  be  cloudy,  which  is  not  often 
the  case.  The  moon  is  a  prominent  object  of  attention  and 
congratulation  at  this  time.  •  At  Canton,  it  is  said,  offerings 
are  made  to  the  moon  on  the  fifteenth.  On  the  following  day, 
young  people  amuse  themselves  by  playing  what  is  called  “ pur¬ 
suing ”  or  “  congratulating’’'’  the  moon.  At  this  city,  in  the 
obseiwance  of  this  festival,  the  expression  '•'•rewarding  the 
moon ”  is  more  frequently  used  than  “  congratulating  the 
moon.” 

It  is  a  common  saying  that  there  is  “a  white  rabbit  in  the 
moon  pounding  out  rice.”  The  dark  and  the  white  spots  on 
the  moon’s  face  suggest  the  idea  of  that  animal  engaged  in  the 
useful  employment  of  shelling  rice.  The  notion  is  prevalent 
that  the  moon  is  inhabited  by  a  multitude  of  beautiful  females, 
who  are  called  by  the  name  of  an  ancient  beauty  who  once 
visited  that  planet ;  but  how  they  live,  and  what  they  do,  is 
not  a  matter  of  knowledge  or  of  common  fame.  To  the  ques¬ 
tion  “Is  the  moon  inhabited?”  discussed  by  some  Western 
philosophers,  the  Chinese  would  answer  in  the  affirmative. 
Several  species  of  trees  and  flowers  are  supposed  to  flourish  in 
the  moon.  Some  say  that,  one  night  in  ancient  times,  one  of 
the  three  souls  of  the  originator  of  theatrical  plays  rambled 
away  to  the  moon  and  paid  a  visit  to  the  Lunar  Palace.  He 
found  it  filled  with  Lunarians  engaged  in  theatrical  pei’form- 
ances.  He  is  said  to  have  remembered  the  manner  of  con¬ 
ducting  fashionable  theatres  in  the  moon,  and  to  have  imitated 
them  after  his  return  to  this  earth. 


66  ESTABLISHED  ANNUAL  CUSTOMS  AND  FESTIVALS. 

About  the  time  of  the  festival  of  the  middle  of  autumn  the 
bake-shops  provide  an  immense  amount  and  variety  of  cakes; 
many  of  them  are  circular,  in  imitation  of  the  shape  of  the 
moon  at  that  time,  and  are  from  six  to  twelve  inches  in  diam¬ 
eter.  Some  are  in  the  form  of  a  pagoda,  or  of  a  horse  and 
rider,  or  of  a  fish,  or  other  animals  which  please,  and  cause  the 
cake  to  be  readily  sold.  Some  of  these  “moon-cakes”  have 
a  white  rabbit,  engaged  with  his  pounder,  painted  on  one  side, 
together  with  a  lunar  beauty,  and  some  trees  or  shrubs;  on 
others  are  painted  gods  or  goddesses,  animals,  flowers,  or  per¬ 
sons,  according  to  fancy.  Some  of  the  colors  found  on  the 
cakes  are  green,  red,  yellow,  brown,  and  white.  The  red  is 
made  of  vermilion.  Some  of  the  cakes  are  adorned  with  gold 
leaf. 

The  toy-shops,  at  this  time,  are  abundantly  supplied  with  a 
variety  of  playthings,  ornamented  and  arranged  in  such  a  man¬ 
ner  as  to  attract  the  attention  of  passers-by.  They  are  large¬ 
ly  patronized  by  the  heads  of  families,  for  the  amusement  and 
the  gratification  of  their  juvenile  members.  Toys  composed  of 
clay,  and  only  sun-burnt  or  dried,  are  sometimes  gaudily  paint¬ 
ed  or  gilded,  representing  various  animals,  fruits,  and  objects 
real  or  imaginary.  Those  which  attract  the  attention  of  foreign¬ 
ers  the  most,  perhaps,  are  numerous  miniature  pagodas,  from 
one  to  six  or  seven  feet  high,  decorated  in  an  attractive  manner. 

These  sun-dried  mud  pagodas  are  purchased  by  many  a  pa¬ 
terfamilias  and  taken  home  for  his  youngsters  to  play  with. 
They  sometimes  burn  incense  and  candles  before  them,  and 
profess  to  imitate  their  superiors  in  worshiping  the  tablets  and 
idols  of  the  family,  by  kneeling  down  and  offering  worship  be¬ 
fore  the  pagodas.  Sometimes  they  have  a  picture  or  image 
of  some  divinity  which  they  thus  worship.  At  such  times, 
occasionally,  the  delighted  parents  stand  near  and  see  the  per¬ 
formance.  Frequently,  besides  the  incense  and  the  candles, 
the  lads  use  cups  of  tea,  fruits,  and  a  few  articles  of  food, 
which  they  arrange  before  the  pagoda  and  the  idols,  if  any 
are  used,  in  the  same  way  as  offerings  are  arranged  by  their 
elders  in  performing  worship  before  the  household  deities  and 
the  family  tablets. 

It  is  customary  to  illuminate  the  two  large  pagodas  in  the 
city  for  several  nights  previous  to  the  sixteenth  of  the  eighth 


BURNING  INCENSE  TO  “HEAVEN  AND  EARTH.”  67 


month,  provided  the 
necessary  amount  of 
money  is  subscribed, 
and  the  nights  are  not 
too  windy.  They  are 
the  most  conspicuous 
objects  in  the  city, 
and  may  be  seen  from 
a  distance.  A  large 
number  of  paper  lan¬ 
terns  are  employed, 
each  with  a  lamp  or 
a  common  candle  in¬ 
side.  Sometimes  they 
are  illuminated  only 
on  the  evening  of 
the  fifteenth,  in  conse¬ 
quence  of  the  high 
price  of  material  and 
the  want  of  sufficient 
money.  The  priests 
connected  with  the 
monasteries  on  whose  premises  they  are  built  sometimes  ask 
much  more  than  it  really  costs  to  illuminate  them.  If  the  peo¬ 
ple  wish  them  illuminated  they  must  pay  their  demand.  The 
plan  sometimes  is  to  hang  a  lantern  at  each  corner  of  the  pa¬ 
godas  for  several  stories,  commencing  at  the  top.  When  the 
weather  permits,  and  the  pagodas  are  well  illuminated,  the 
sight  attracts  many  people  from  their  dwellings  in  the  even¬ 
ing  to  view  them. 

After  midnight  of  the  evening  of  the  fourteenth,  if  the 
weather  is  fine,  multitudes  of  Chinese  visit  the  tops  of  the 
three  highest  hills  in  the  place,  two  of  which  are  located  inside 
and  one  outside  of  the  city  walls,  for  the  purpose  of  burning 
incense  to  '■'■heaven  and  earth”  On  two  of  these  hills  are 
built  altars,  which  are  made  use  of  by  some ;  on  the  other  hill 
there  is  a  temple  erected  in  honor  of  the  divinity  often  simply 
called  the  '■'•Pearly  Emperor ,”  to  which  some  of  the  worship¬ 
ers  resort  to  burn  incense.  Homage  is  professedly  paid  to 
“ heaven  and  earth”  the  supreme  divinities,  the  father  and  the 


BOY  WOESHIPING  A  PAGODA. 


68  ESTABLISHED  ANNUAL  CUSTOMS  AND  FESTIVALS. 


mother  of  all  things.  This  adoration  by  the  burning  of  incense 
on  the  hills  is  performed  by  the  light  of  the  moon,  or,  at  least, 
by  torchlight,  and  before  daybreak. 

Great  numbers  of  wooden  images,  from  half  a  foot  to  a  foot 
or  more  high,  painted  so  as  to  resemble  the  features  of  a  small 
child,  are  exposed  for  sale  in  shops  for  several  days  previous 
to  this  festival.  Those  for  boys  and  girls  are  alike,  except  in 
the  shape  and  the  painting  of  the  top  of  the  head.  Sometimes 
little  pieces  of  wood,  without  being  painted,  but  with  black 
marks  on  them  for  the  eyes,  nose,  and  mouth,  are  used  in  place 
of  the  costlier  and  more  pretty  images.  Parents  who  have 
had  a  child  born  to  them  since  the  festival  in  the  eighth  month 
of  the  preceding  year  purchase  one  of  these  images  to  represent 
this  child,  unless  previously  provided.  The  child’s  name  is 
written  on  the  back  of  the  image,  and  it  is  used  to  represent 
the  child  in  superstitious  and  idolatrous  ceremonies  performed 
on  the  day  or  evening  of  the  fifteenth,  and  on  many  other  oc¬ 
casions. 

Many  families,  on  this  day,  are  at  the  expense  of  presenting 
before  the  image  of  a  popular  goddess  of  children,  usually  call¬ 
ed  “  Mother,”  worshiped  in  their  dwelling-houses,  various  of¬ 
ferings  of  food  in  her  honor.  Many  females  go  on  this  day 
and  burn  incense  in  some  of  her  temples,  and  pray  for  male 
offspring.  At  these  times,  all  of  the  images  representing  chil¬ 
dren  belonging  to  the  family  are  brought  together  and  used 
in  the  ceremony  performed  at  home.  These  images  are  pre¬ 
served  with  care  until  the  children  are  sixteen  years  old,  when 
the  persons  become  men  or  women,  having  passed  out  of  child¬ 
hood  according  to  Chinese  law.  After  this  period  no  partic¬ 
ular  notice  is  taken  of  the  image.  But  if  the  child  should  die 
before  sixteen  years  of  age,  it  is  customary  to  bury  the  image 
which  represents  the  child  in  his  grave,  or,  rather,  in  the  same 
coffin  with  the  corpse. 

Another  female  divinity  is  also  worshiped  by  many  families 
on  this  day,  called  “  Seven-star  Mother.”  Some  use  the  ex¬ 
pression  “  Mother  of  the  Measure”  when  speaking  of  this  god¬ 
dess.  Many  families  take  occasion,  in  the  afternoon  or  even¬ 
ing  of  the  fifteenth,  to  pay  homage  to  the  “  Seven-star  Moth¬ 
er,”  who  seems  to  dwell  among  the  seven  stars  which  form 
the  Dipper  in  the  constellation  of  the  Great  Bear.  Some,  who 


WORSHIPING  THE  “MOTHER  OF  THE  MEASURE.”  69 


worship  this  Mother,  simply  place  a  table  in  the  front  part  of 
their  reception-room  or  in  an  open  court,  and  arrange  on  it 
various  plates  of  meats,  vegetables,  fruits,  etc.  Other  families 
have  a  far  more  extensive  ceremony.  They  use  three  cups  of 
a  kind  of  buffalo’s-milk  cheese,  three  cups  of  tea,  and  three 
cups  of  wine,  and  light  seven  candles  and  place  them  on  the 
table.  They  also  provide  seven  bowls  of  bean  soup  and  seven 
bowls  of  fruit  soup.  A  common  four-sided  rice  measure,  hav¬ 
ing  a  small  quantity  of  rice  put  in  the  bottom,  is  placed  in  the 
centre  of  the  table.  In  this  measure  are  stuck  ten  pairs  of 
chopsticks.  The  wooden  images,  representing  the  children  of 
the  family  under  sixteen  years  of  age,  are  also  put  on  it.  A 
glass  lamp  and  two  candles  are  placed  on  the  rice,  and  incense 
and  mock-money  are  provided.  Generally  a  Tauist  priest  is 
employed  to  officiate.  His  principal  business  consists  in  re¬ 
citing  a  short  formula  and  in  ringing  his  bell.  The  few  sen¬ 
tences  he  repeats  are  in  praise  of  the  “  Mother  of  the  Meas¬ 
ured  He  performs  his  duties  hastily,  and  departs  to  another 
family  where  his  services  are  required ;  for  on  this  day  priests 
of  his  class  are  too  few  to  supply  the  demand  for  such  profes¬ 
sional  services.  At  the  proper  time  of  the  performance,  the 
head  of  the  family,  and  the  children  belonging  to  it,  kneel 
down  and  worship  in  the  established  manner  before  the  table. 
The  object  of  all  this  is  to  procure  the  favor  of  the  goddess  in 
preserving  the  children  of  the  family  to  old  age.  The  rice 
deposited  in  the  bottom  of  the  measure  used,  if  made  into 
congee  and  eaten  by  the  children,  is  thought  to  be  very  con¬ 
ducive  to  their  longevity. 

On  the  afternoon  or  the  evening  of  the  last  day  of  this  feast 
there  is  a  general  worship  of  the  ancestral  tablets  and  the 
household  gods  belonging  to  the  family.  This  consists,  in 
part,  of  an  offering  of  food,  such  as  meats,  fowls,  rice,  fruits, 
vegetables,  etc.,  with  incense,  and  candles,  and  mock-money. 
It  is  attended  with  kneeling  and  bowing. 

According  to  established  custom,  merchants  and  grocerymen 
make  out  their  bills  and  begin  to  present  them  to  their  debtors 
about  the  time  the  festival  commences.  From  the  eleventh 
to  the  fifteenth  days  of  the  eighth  month  their  clerks  and  as¬ 
sistants  are  seen  hurrying  through  the  streets  seeking  debtors, 
busy  and  anxious  to  collect  their  dues  before  the  fifteenth  shall 


70  ESTABLISHED  ANNUAL  CUSTOMS  AND  FESTIVALS. 


have  passed  away.  Creditors  are  required  to  pay  a  part  of 
the  charges  against  them,  if  they  can  not  the  whole.  They 
would  be  regarded  as  very  doubtful  customers  in  the  future 
if  they  positively  declined  to  pay  any  proportion,  and  did  not 
give  any  satisfactory  reason  for  non-payment.  It  belongs  to 
the  creditor  to  present  his  bill ;  the  debtor  need  not  trouble 
himself  to  go  and  demand  his  account.  If  he  pays  only  half 
of  the  amount,  he  will  be  allowed  to  let  the  rest  lie  over  to  the 
latter  part  of  the  twelfth  month. 

Festivals  and  Customs  of  the  Ninth  and  Eleventh  Months. 

The  holiday  of  kite-flying  on  the  highest  hills  in  the  city 
and  suburbs  is  observed  regularly  on  the  ninth  day  of  the 
ninth  month  at  this  place. 

Perhaps  the  inquisitive  reader  may  be  curious  enough  to 
inquire  why  the  Chinese  select  that  day  for  kite-flying  in  pref¬ 
erence  to  any  other  day,  or  why  they  select  any  particular  day 
at  all  ?  The  Chinese  explain  that,  in  ancient  times,  a  certain 
man  was  iuformed,  by  one  who  pretended  to  know  the  future, 
that  on  a  specified  day  some  calamity  would  befall  his  house 
or  his  property ;  so  he  took  all  his  family  on  the  morning  of 
that  day  and  went  to  the  hills,  spending  the  time  as  best  he 
could.  On  returning  home  at  nightfall,  he  found  his  domestic 
animals  all  dead.  That  day  was  the  ninth  of  the  ninth  month. 
They  also  say  that,  in  imitation  of  his  example,  they  go  to  the 
hills  on  the  ninth  day  of  the  ninth  month,  and  thus  avoid  any 
domestic  calamity  which  might  have  befallen  them  at  home ; 
and,  to  while  away  the  time  pleasantly,  they  take  along  their 
kites  and  fly  them.  This  is  called  “  ascending  on  high,”  and 
indicates  the  flying  of  kites  on  the  particular  day  mentioned. 

The  interest  of  the  sport  centres  on  the  day  specified. 
Then,  if  the  weather  is  fine,  the  air  is  full  of  kites,  of  all  sizes 
and  of  a  large  variety  of  shapes.  Some  are  in  the  shape  of 
spectacles ;  others  represent  a  kind  of  fish ;  others  are  like  an 
eel,  or  some  similar-looking  animal,  being  from  ten  to  thirty 
feet  long,  and  of  proportionate  size;  others  are  like  various 
kinds  of  birds,  or  bugs,  or  butterflies,  or  quadrupeds.  Some 
resemble  men  sailing  through  the  air ;  others  are  eight-sided, 
in  imitation  of  the  mght  diagrams,  invented  by  one  of  the  ear¬ 
liest  Chinese  emperors.  Most  or  all  of  those  which  represent 


KITE-FLYING  ON  THE  HILLS. 


71 


animals  are  gaudily  painted.  The  most  common  and  simple 
ones  are  usually  adorned  with  the  head  of  the  tiger  or  the  drag¬ 
on,  or  some  idol,  or  some  felicitous  character,  painted  in  bright 
colors.  A  foreign  resident  or  transient  visitor  passing  along 
in  the  street  about  this  period  often  sees,  at  a  distance  in  the 
air,  what  seems  to  be  an  immense  bird,  and  he  is  filled  with 
surprise^and  joy  at  having  so  near  a  view  of  the  unusual  phe¬ 
nomenon,  until  he  is  reminded,  by  its  nearly  stationary  position 
and  mechanical  movements,  that  it  is  nothing  but  a  paper  kite. 
At  other  times  he  notices  a  group  of  large  hawks,  apparently 
hovering  around  a  common  centre,  and  finally  remembers  of 
having  heard  of  the  skill  of  the  Chinese  in  elevating  five  or 
more  paper  hawks  into  the  air,  and  of  controlling  them  by  one 
strong  cord,  to  which  each  are  attached  by  short  and  separate 
lines.  And,  again,  he  will  behold  with  admiration,  half  a  mile 
distant,  an  immense  kite,  consisting,  as  a  whole,  of  a  large 
number  of  smaller  ones,  made  to  resemble  the  different  blocks 
which  constitute  the  game  called  “dominoes;”  from  the  two 
ends  of  each  block  extend  a  reed  or  rush  four  or  five  feet  long. 
This  presents  a  singularly  pretty  appearance. 

Every  year  there  is  an  especial  proclamation  issued  by  a 
city  officer  with  reference  to  this  kite-flying,  warning  against 
tumult  on  the  ninth  day  of  the  ninth  month  on  the  Black 
Rock  Hill.  A  petty  mandarin,  with  a  large  staff  of  policemen 
or  constables,  is  annually  stationed  on  the  hill,  on  the  arrival 
of  the  day,  for  the  purpose  of  keeping  the  peace  and  quelling 
the  disturbance,  should  any  arise.  Probably  thirty  or  forty 
thousand  people  visit  that  hill  to  fly  their  kites,  especially  if 
the  weather  is  fine  on  that  day. 

On  the  ninth  day  of  the  ninth  month  a  festival  is  celebrated 
by  a  few  people.  These,  on  the  arrival  of  this  period,  have, 
as  a  part  of  the  articles  offered  before  the  family  tablets  of  an¬ 
cestors,  and  afterward  consumed,  a  plate  of  nine  large  cakes, 
made  very  thin  out  of  rice-flour  paste,  and  steamed,  not  baked 
or  fried.  The  flesh  of  goats,  pork,  fish,  and  wine  are  also  of¬ 
fered.  This  feast  and  attendant  worship  are  altogether  dis¬ 
tinct  from  the  custom  of  flying  kites,  though  occurring  on  the 
same  day. 

In  the  latter  part  of  the  autumn,  occurring  often  in  the 
ninth  month,  is  a  procession  of  military  officers  on  the  day  of 


72  ESTABLISHED  ANNUAL  CUSTOMS  AND  FESTIVALS. 


the  solar  term  called  “  descending  of  frost.”  This  procession, 
as  some  explain  it,  seems  to  be  in  honor  of  the  approach  of 
cold  weather ;  as  others  assert,  it  is  in  honor  of  the  military 
implements  used  by  the  Chinese  in  war.  The  procession  starts 
from  the  southern  parade-ground,  not  far  distant  from  the 
south  gate.  The  military  officials  who  are  required  to  take  a 
part  in  it  with  their  attendants  meet  on  the  parade-ground, 
where  they  first  offer  sacrifice  to  the  standard-bearer,  the  god 
of  the  flag.  The  one  who  presides  at  the  sacrifice,  and  in  the 
subsequent  procession,  is  an  officer  of  the  rank  of  the  Chinese 
major  general,  under  the  direction  of  the  viceroy.  The  bow 
and  arrows,  the  shield,  the  flag,  the  sword,  the  spear,  helmet, 
coat  of  mail,  and  some  other  implements  of  warfare,  are  placed 
on  a  pavilion,  and  carried  in  the  procession  of  the  military  man¬ 
darins  present,  their  attendants  and  a  few  soldiers,  through 
the  south  gate  into  the  city,  and  through  some  of  the  princi¬ 
pal  streets  of  the  city.  This  procession  excites  but  little  in¬ 
terest  among  the  common  people.  There  is  a  great  number 
of  respectable  inhabitants  who  have  never  taken  the  trouble 
to  see  it,  although  annually  performed  with  considerable  show. 

The  shortest  day  in  the  year,  the  twenty-first  or  twenty-sec¬ 
ond  of  December,  or  the  winter  solstice,  is  the  fixed  time  for 
one  of  the  great  annual  festivals  observed  in  China.  The  high 
mandarins  and  the  common  people  celebrate  the  return  of  the 
season  with  great  show  and  eclat. 

Before  daybreak,  the  viceroy  and  the  other  high  military 
and  civil  mandarins  for  several  degrees  in  rank,  dressed  in 
their  official  robes’,  go  to  a  large  building  in  the  city,  near  the 
west  gate,  called  the  emperor’s  temple.  Near  the  back  part 
of  the  temple  there  is  the  emperor’s  tablet.  It  has  an  inscrip¬ 
tion  in  gilt  letters,  implying  a  wish  that  the  emperor  may  live 
ten  thousand  years ,  ten  thousand  * years ,  ten  thousand  times 
ten  thousand  years — an  expression  exclusively  appropriated  to 
the  Emperor  of  China,  and  corresponding  as  much  as  any 
thing  to  the  stereotyped  exclamation,  “  Long  live  the  king,” 
“Long  live  the  emperor,”  heard  so  frequently  in  some  West¬ 
ern  lands,  or  to  the  expression,  “  O  king,  live  forever,”  found 
in  the  Bible. 

At  a  signal  given  by  the  master  of  ceremonies,  these  high 
mandarins,  in  perfect  silence  and  in  the  most  respectful  man- 


CELEBRATING  THE  ARRIVAL  OF  THE  WINTER  SOLSTICE.  73 

ner,  all  kneel  down  on  both  knees. in  the  places  allotted  to 
their  rank  and  office,  and  knock  their  heads  on  or  bow  them 
near  the  stone  pavement  once,  twice,  thrice.  Then  they  all 
simultaneously  rise  to  their  feet  at  a  certain  signal,  and  in  like 
manner  kneel  down,  and  knock  or  bow  their  heads  three  times 
again.  They  now  repeat  the  operation  of  rising  and  kneeling, 
etc.  After  this  they  return  to  their  respective  yamuns,  and 
spend  the  day  in  feasting.  While  their  masters  and  supe¬ 
riors  are  performing  this  ceremony,  called  “three  kneelings 
and  nine  knockings,”  their  servants  and  the  inferior  officers 
present  stand  respectfully  looking  on. 

The  object  of  all  this  is  to  congratulate  the  Son  of  Heaven, 
the  Emperor  of  China,  on  the  arrival  of  the  winter  solstice. 
High  mandarins  at  the  capital  perform  a  similar  ceremony  be¬ 
fore  the  emperor  himself,  or  before  a  yellow  screen  which  per¬ 
sonates  the  emperor.  At  the  same  time,  the  high  officers  of 
government,  in  the  large  cities  of  the  empire  where  his  sway 
is  recognized,  situated  at  a  distance  from  the  imperial  city, 
perform  the  ceremony  of  three  kneelings  and  nine  knockings 
before  the  emperor’s  tablet  in  the  temple  dedicated  to  him,  as 
above  described. 

The  common  people  obsei've  this  festival  in  something  like 
the  following  manner:  They  purchase  various  kinds  of  meat, 
such  as  fowls,  fish,  pork,  and  other  articles  of  food,  together 
with  wine,  incense-sticks,  candles,  and  quantities  of  mock-mon¬ 
ey.  After  being  properly  cooked,  the  food  is  arranged  before 
the  ancestral  tablets  belonging  to  the  family.  The  incense 
and  the  candles  are  lighted  and  placed  before  the  tablets ;  the 
mock-money  paper  is  now  burned.  The  elder  members  of  the 
family,  or  all  the  members  of  the  family  present,  according  to 
circumstances,  one  after  the  other  kneel  down  on  the  floor  and 
bow  the  head  several  times  to  or  very  near  to  the  floor  before 
these  tablets.  After  this  ceremony  has  been  duly  performed, 
the  members  of  the  family  give  their  ancestors,  one  of  whose 
three  spirits  is  supposed  to  reside  in  the  tablets  already  wor¬ 
shiped,  an  opportunity  to  consume  the  subtle  and  the  ethereal 
part  of  the  viands  provided,  when  they  proceed  to  gorge  them¬ 
selves  on  the  coarse  and  material  portion  left.  Thus  they 
manifest  their  gratitude  to  their  ancestors  for  the  arrival  of 
another  festival  of  the  winter  solstice. 

V ol.  IT. — D 


74  ESTABLISHED  ANNUAL  CUSTOMS  AND  FESTIVALS. 


gather  around  the  vessel  containing  it,  placed  before  the  tab¬ 
let  of  ancestors,  and  each  one,  taking  a  little  of  it,  works  it  into 
a  round  ball  about  the  size  of  a  filbert.  A  sufficient  quantity 
having  been  prepared,  they  are  set  aside  until  morning.  The 
first  thing  done  in  the  morning  is  the  cooking  of  these  balls  by 
boiling  them  in  water.  Having  put  some  of  them  into  com¬ 
mon  eating-bowls,  they  arrange  them  before  the  ancestral  tab¬ 
lets  as  well  as  before  the  household  gods.  This  is  attended 
with  the  burning  of  incense  and  candles,  but  with  no  actual 
worship.  In  this  respect  it  differs  widely  from  the  ceremonies 
observed  in  regard  to  the  meats  offered  before  them,  as  above 
described.  Afterward  some  of  these  balls  are  taken  and  eat¬ 
en  by  each  member  of  the  family. 


Besides  this  feasting,  a  very  singular  custom  prevails  uni¬ 
versally  among  the  Chinese  at  this  city,  excepting,  of  course, 
the  few  families  which  have  embraced  Christianity. 

On  the  evening  before  the  winter  solstice,  a  quantity  of 
flour,  made  of  a  certain  kind  of  rice,  is  mixed  with  water,  and 
kneaded  before  the  god  of  the  kitchen  until  it  becomes  thick 
dough.  If  a  son  in  the  family  has  been  married  since  the  last 
similar  festival,  and  brought  his  bride  home,  it  falls  to  her  lot, 
having  on  a  red  skirt,  to  knead  the  dough.  This  is  consider¬ 
ed  an  event  of  good  omen  to  her,  being  said  to  insure  her  plen¬ 
ty  to  eat  and  plenty  to  wear  during  her  life.  After  the  dough 
is  made,  the  whole  family,  large  and  small,  male  and  female, 


FAMILY  MAKING  CALLS  OF  EICE-FLOtJK  ON  THE  EVEN  TNG  BEFOKE  THE  WINTEB  SOLSTICE. 


SIGNIFICANT  USE  OF  RICE-FLOUR  BALLS. 


75 


A  few  of  the  balls  are  reserved  for  another  purpose.  They 
stick  them  on  the  outside  of  the  posts  of  the  outer  doors  and 
windows  both  of  the  dwelling-house  and  of  the  store  or  hong, 
if  any  such  belongs  to  the  family.  Usually  only  one  is  stuck 
on  each  post  of  the  doors  and  windows,  about  six  or  eight 
feet  from  the  ground.  These  little  balls  can  be  seen  by  the 
passer-by,  and  present  a  curious  appearance. 

The  custom  of  preparing  these  balls,  eating  some,  and  dis¬ 
posing  of  the  rest  by  attaching  them  to  posts  in  the  manner 
described,  has  a  strong  hold  upon  the  Chinese  of  this  place, 
else  it  would  not  be  so  universally  and  joyfully  practiced. 
The  roundness  of  the  cakes  is  supposed  to  have  some  refer¬ 
ence  or  resemblance  to  the  approaching  close  of  the  year.  As 
a  whole,  the  custom  is  believed  by  the  people  to  teach,  by  in¬ 
sinuation  or  by  inference,  the  importance  of  the  whole  surviv¬ 
ing  family,  father  and  mother,  sons  and  unmarried  daughters, 
old  and  young,  large  and  small,  all  living  together  in  the  re¬ 
ciprocal  exei'cise  of  parental,  filial,  and  fraternal  duties.  A 
great  stress  is  attached  to  having  all  the  family  assemble  to¬ 
gether,  and  mutually  aid  in  making  these  balls,  and  in  con¬ 
suming  a  part  of  them.  If  a  daughter  of  the  family  has  been 
married  during  the  year  which  has  elapsed  since  the  previous 
winter  solstice,  though  no  longer  regarded  as  a  member  of  her 
father’s  family,  she  is  expected,  on  the  return  of  this  festival, 
if  living  within  a  reasonable  distance,  to  send  to  her  parents 
several  bowls  of  these  cakes  already  cooked,  as  evidence  of 
her  unabated  filial  attachment. 

The  families  which  are  in  mourning  in  consequence  of  hav¬ 
ing  lost  one  of  their  heads  during  the  past  year  are  not  per¬ 
mitted  to  prepare  the  rice-flour  out  of  which  the  balls  are 
made,  but  friends  and  relatives  may  mak z  presents  to  them  of 
the  flour.  When  received  as  a  present  it  may  be  made  up 
into  balls.  The  idea  seems  to  be  that  if  they  were  to  buy  the 
rice,  and  pound  it  into  flour,  and  sift  it,  etc.,  the  process,  from 
beginning  to  end,  would  not  be  any  like  mourning  for  the 
death  of  a  parent ;  but  if  friends  and  relatives  should  be 
pleased  to  present  some  flour  already  prepared,  it  can  be  made 
up  into  balls  without  forfeiting  the  character  of  filial  children 
mourning  for  the  loss  of  a  parent.  This  is  like  a  distinction 
without  a  difference. 


76  ESTABLISHED  ANNUAL  CUSTOMS  AND  FESTIVALS. 

Festivals  and  Customs  of  the  Twelfth  Month. 

The  twelfth  month  is  largely  taken  up  by  most  families  in 
making  preparations  for  the  festivities  connected  with  the 
close  of  the  current  and  the  beginning  of  a  new  year.  There 
are  also  several  annual  Customs  which  are  religiously  or  care¬ 
fully  observed  in  the  course  of  the  month. 

Some  time  in  the  twelfth  month,  usually  before  the  twen¬ 
tieth  day,  it  is  customary  for  the  Chinese  to  make  a  thank- 
offering  to  the  gods  and  goddesses  for  the  blessings  of  the 
year  soon  to  close.  The  precise  time  and  manner  of  doing  it 
is  left  to  the  convenience  of  each  family.  A  few  feel  obliged, 
by  poverty  or  business  engagements,  to  delay  it  till  the  last 
day  of  the  year.  The  term  used  to  denote  this  thanksgiving 
literally  means  “ divide-year ,”  or  “dividing  yearly,”  and  the 
custom  is  thus  designated  because  a  “  divisiorC1  of  the  good 
things  provided  is  made  among  the  different  objects  worship¬ 
ed  every  year.  A  separate  offering  is  made  before  each  of  the 
various  household  gods,  or  before  the  several  classes  of  house¬ 
hold  gods.  For  example:  those  divinities  which  are  sup¬ 
posed  to  eat  vegetables  sometimes  have  a  table  of  vegetable 
food  placed  before  their  images,  while  those  which  eat  meats 
have  a  table  of  animal  food  arranged  before  their  images. 
The  god  and  goddess  of  the  kitchen  are  never  forgotten  at 
this  time. 

When  every  thing  is  arranged,  “  thanksgiving”  is  com¬ 
menced  by  lighting  incense  and  candles  on  the  various  tables. 
The  ‘paterfamilias ,  if  present,  or  his  wife  if  he  is  absent,  or 
some  adult  member  of  the  family,  kneels  down  before  each 
image  or  each  class  of  images,  and  bows  the  head  three  times 
toward  the  ground.  Mock-money  of  several  kinds  are  set  on 
fire  before  each  divinity  or  class  of  divinities  thanked.  The 
individual  who  performs  the  kneeling  and  bowing  sometimes 
expresses  the  “  thanks ”  of  the  family  in  a  low  tone  of  voice 
before  rising  to  his  feet ;  if  he  utters  nothing,  his  gratitude  is 
supposed  to  be  implied. 

A  table  of  meats  is  also  set  before  the  ancestral  tablets  of 
the  family,  and  a  similar  act  is  performed  before  them,  for  their 
favors  vouchsafed  during  the  year  coming  to  an  end.  The 
wine  offered  to  them  is  offered  hot,  as  an  omen  of  good  to 


ANNUAL  THANKSGIVING  TO  THE  GODS  AND  GODDESSES.  77 

their  posterity ;  while,  if  any  is  presented  to  the  gods  and  god¬ 
desses,  it  is  cold. 

The  rich  oftentimes  make  an  offering  of  a  hog’s  head,  a 
goose,  and  a  large  fish,  with  other  meats,  to  Heaven  and 
Earth — the  highest  divinities  worshiped  in  China — as  an  es¬ 
pecial  thanksgiving.  This  is  regarded  as  a  solemn  and  im¬ 
portant  act  of  worship.  The  poor  sometimes  present  their 
thanks  to  these  divinities,  but  with  much  less  parade  and  ex¬ 
pense  than  do  the  wealthy,  but  doubtless  as  sincere  and  as  ac¬ 
ceptable. 

Some  families  simply  arrange  only  one  or  two  tables  of 
food,  as  vegetable  or  animal,  according  to  circumstances,  in 
their  parlor  or  reception-room,  and  then  light  incense  before, 
each  god  or  goddess  in  the  house,  wherever  it  happens  to  be. 
This  incense  they  place  in  a  censer  put  upon  one  of  the  tables 
holding  the  food.  The  incense  represents  the  divinity  before 
which  it  was  lighted.  The  head  of  the  family  or  his  repre¬ 
sentative  kneels,  bows,  etc.,  before  this  table  and  contents,  just 
as  others  do  before  the  gods  and  goddesses  separately,  or  be¬ 
fore  each  class  collectively.  In  this  way  the  annual  thanks¬ 
giving  is  rendered,  but  at  a  much  reduced  expense. 

Other  families,  in  fulfillment  of  a  vow,  or  in  order  to  propi¬ 
tiate  the  favor  of  the  gods,  go  to  one  or  more  of  the  most  pop¬ 
ular  temples,  including  their  own  neighborhood  temple,  and 
present  their  thank-offering  before  the  images  in  them  for  the 
blessings  of  the  year.  Some  rich  families  thus  visit  nearly  as 
many  temples  as  there  are  days  in  the  twelfth  month,  besides 
having  their  own  private  thanksgiving  at  home  before  their 
household  divinities  and  ancestral  tablets. 

This  custom  of  offering  an  annual  thanksgiving  is  a  very 
striking  one.  It  indicates  a  profound  feeling  of  gratitude  for 
favors  and  benefits  received.  But  what  blind  zeal !  What 
ignorant  and  misguided  devotion  to  render  thanks  to  deceased 
ancestors,  and  before  images  which  they  buy  and  gild  !  How 
sadly  do  the  Chinese  need  the  light  revealed  in  the  Bible  to 
illuminate  their  gross  darkness! 

On  some  fortunate  day,  it  is  the  practice  of  most  families, 
except  those  in  mourning  for  the  loss  of  parents,  to  “  sweep  the 
house ,”  as  an  omen  of  good  luck.  The  instrument  employed 
is  not  the  common  limber  broom,  but  a  broom  made  out  of 


78  ESTABLISHED  ANNUAL  CUSTOMS  AND  FESTIVALS. 


the  branches  of  the  bamboo.  Not  only  is  the  floor  of  the 
house  thoroughly  swept,  but  the  sides  of  the  rooms,  and  the 
posts,  etc.  This  operation  seems  to  be  regarded  as  an  act  of 
festive  and  joyous  import,  for  it  is  interdicted  to  those  who 
are  in  deep  mourning. 

The  preparation  of  rice-flour  to  make  into  a  certain  kind 
of  sweet  cake  is  also  among  the  restrictions  laid  upon  those  in 
mourning  for  the  loss  of  a  parent.  Probably  half  of  the  fam¬ 
ilies  here  buy  a  kind  of  rice,  dry  it,  and  pound  it  into  fine 
white  flour  in  large  stone  mortars.  It  is  afterward  sifted,  and 
then  it  is  ready  for  use.  The  preparation  of  this  flour  requires 
a  great  deal  of  hard  work,  but  it  is  performed  with  alacrity 
and  joy,  as  it  is  to  be  used  in  festive  celebrations. 

Mourners  for  the  death  of  a  parent  who  has  deceased  during 
the  year  may  not  even  make  this  sweet  cake,  even  if  the  flour 
prepared  by  others  is  presented  to  them,  though  they  may 
accept,  when  presented,  the  cake  already  made.  This  cake 
is  made  principally  of  rice-flour,  sugar,  and  water.  Many 
families  prepare  it  for  their  own  use;  others  buy  it  ready 
made.  A  cake  weighs  from  ten  to  thirty  pounds,  being  from 
ten  inches  to  two  feet  in  diameter,  and  about  two  or  three 
inches  thick.  The  cake  is  steamed ,  not  baked  or  boiled.  It  is 
prepared  in  immense  quantities  during  the  twelfth  month,  for 
use  during  the  festivities  connected  with  the  close  of  the  cur¬ 
rent  and  the  commencement  of  a  new  year.  Friends  and  rela¬ 
tions  make  presents  of  this  cake  to  each  other.  It  is  univer¬ 
sally  regarded  as  an  expression  of  good-will  to  receive  and 
give  presents  of  this  kind  of  cake.  The  common  name  for  it 
— “  year-cake” — by  a  play  on  the  sound  of  the  word  for  cake, 
is  used  as  a  lucky  or  propitious  term,  and  indicates  the  wish 
of  the  giver  that  the  recipient  may  yearly  increase  in  happi¬ 
ness  and  wealth,  every  year  becoming  higher  and  higher.  This 
kind  of  sweet  cake  is  not  made  at  any  other  season  of  the 
year. 

Many  shop-keepers  or  grocery-men,  toward  the  end  of  the 
twelfth  month,  make  a  present  to  their  rich  customers  who 
have  generally  patronized  them  for  the  year.  These  presents 
are  not  often  very  valuable.  They  are  to  be  understood  as 
not  only  an  expression  of  thanks  for  their  past  patronage,  but 
also  as  the  indication  of  a  wish  that  it  may  be  continued.  The 


SEALING  UP  SEALS  OF  OFFICE  FOR  ONE  MONTH.  79 

carpenter  makes,  oftentimes,  the  present  of  a  bundle  of  wood 
for  his  patron  to  make  a  bonfire  of  on  the  last  night  of  the 
year,  in  accordance  with  a  local  custom.  The  keeper  of  a  res¬ 
taurant  often  nj^kes  a  present  to  his  patron  of  a  large  kitchen 
knife.  Many  shop-keepers  also  present  a  thank-offering  of  food 
before  the  temple  images  of  the  gods  whom  they  are  pleased 
to  acknowledge  as  their  patrons,  which  is  also  to  be  interpret¬ 
ed  as  a  petition  for  their  favor  in  the  future. 

On  the  twentieth  day  of  the  twelfth  month  there  occurs  a 
very  important  event  in  every  mandarin’s  yamun,  viz.,  the  seal¬ 
ing  up  of  his  seal  of  office  for  one  month.  The  officers  of 
government  having  been  engaged,  day  after  day,  for  eleven 
months,  without  any  cessation  or  relaxation,  are  regarded  as 
worn  out  with  the  fatigues  and  cares  of  office,  and  are  allowed 
a  respite  of  one  month ,  except  in  cases  of  unusual  importance 
and  emergency,  not  permitting  of  delay  until  after  the  open¬ 
ing  of  the  seals  on  the  twentieth  day  of  the  following  month. 
Before  the  seal  is  sealed  up,  several  blank  or  white  sheets  of 
paper  are  stamped  with  the  official  seal  for  use,  if  necessary, 
during  the  month  when  the  seal  may  not,  on  any  considera¬ 
tion,  be  actually  employed  for  stamping  proclamations  or  war¬ 
rants.  Each  of  the  sheets  of  paper  has  four  characters  written 
upon  it  in  red  ink,  and  these  sheets  may  be  used  in  case  of  any 
sudden  emergency.  It  is  said  that  unless  proclamations  or 
warrants  used  during  this  month  of  relaxation  should  have 
these  four  characters  upon  them,  indicating,  in  general,  that 
the  sheets  were  stamped  before  the  seal  was  sealed  up,  the 
mandarin  issuing  them  would  be  liable  to  degradation,  or 
some  condign  and  summary  punishment.  Very  little  business 
is  done  in  the  yamuns  during  this  interval.  The  time  is  prin¬ 
cipally  devoted  to  feastings,  giving  and  receiving  dinners,  and 
attending  theatrical  exhibitions.  It  is  a  season  of  general  dis¬ 
sipation  and  abandonment  among  officials,  high  and  low,  civil 
and  military. 

The  rule  is  that  the  highest  officials  should  begin  the  proc¬ 
ess  or  ceremony  of  sealing  up  their  seals  of  office,  and  that  the 
lowest  should  end  it.  The  subordinate  officials  must  all  be 
present  at  the  yamuns  of  their  superiors  and  witness  the  trans¬ 
action.  When  the  highest  officer,  civil  or  military — each 'of 
these  classes  by  itself — has  concluded  the  sealing  up  of  his 


80  ESTABLISHED  ANNUAL  CUSTOMS  AND  FESTIVALS. 


seal  in  the  regular  manner,  all  of  his  subordinates,  except  those 
connected  with  his  own  establishment,  go  to  the  mandarin  next 
lower  in  rank  and  office,  witness  the  sealing  up  of  his  seal  in 
a  similar  way,  and  so  on  to  the  mandarin  lowest  in  rank  and 
office,  who  performs  the  ceremony  only  in  the  presence  of  the 
clerks  and  underlings  belonging  to  his  own  yamun,  from  the 
simple  fact  that  there  is  no  one  below  him  to  be  present  and 
witness  the  performance.  The  mandarins  of  low  rank,  in  this 
way,  have  no  easy  time  on  the  morning  of  the  twentieth,  be¬ 
ing  obliged  to  visit  all  of  their  superiors.  The  viceroy  and 
the  governor,  being  of  about  the  same  rank,  do  not  visit  either 
one  the  other  on  the  occasion  of  sealing  up  their  seals ;  but  all 
the  other  civil  officers  residing  inside  the  city  or  in  the  sub¬ 
urbs  are  required  to  be  present  at  their  yamuns,  viz.,  the 
treasurer,  the  judge,  the  commissioners  of  the  salt  and  of  tha 
provision  departments,  the  prefect,  the  marine  inspector,  and 
the  two  district  magistrates,  and  some  expectants  of  high  of- 
•  fice  in  the  government.  • 

The  ceremony  of  sealing  up  the  seal  is  essentially  the  same 
whatever  the  rank  of  the  official.  The  ceremony  commences 
at  the  viceroy’s  about  three  or  four  o’clock  on  the  morning  of 
the  twentieth.  The  seal  is  put  upon  a  table  in  his  tribunal  of 
justice.  The  mandarin  presents  himself,  clothed  in  his  official 
robes,  before  it,  where  he  kneels  down  three  times,  and  bows 
his  head  on  the  ground,  or  toward  it,  nine  times,  under  the  di¬ 
rection  of  a  master  of  ceremony.  The  seal  is  then  taken  by 
one  of  the  principal  clerks,  or  the  master  of  ceremony,  who 
kneels  down  reverently  before  the  mandarin,  and,  holding  it 
up  with  both  hands,  expresses  his  wishes  for  the  promotion  of 
his  master  to  a  station  of  higher  rank.  He  then  stamps  two 
strips  of  red  paper  with  the  seal  three  times  each.  After  this 
is  done  he  puts  the  seal  in  the  casket  or  box  provided  to  con¬ 
tain  it.  The  box  is  shut  and  locked,  the  two  pieces  of  red  pa¬ 
per  are  pasted  upon  it  in  the  shape  of  the  letter  X,  answering 
the  purpose  of  seals  to  the  box,  having  the  name  of  the  office 
and  the  date  of  the  sealing  written  upon  them.  A  fine  piece 
of  yellow  silk  is  then  carefully  wrapped  around  the  box,  and 
the  whole  is  put  away,  not  to  be  opened  until  the  early  morn¬ 
ing  of  the  twentieth  of  the  first  month  of  the  following  year. 

At  the  proper  time  of  the  ceremony,  the  officials  of  inferior 


UNIVERSAL  WORSHIP  OF  THE  GOD  OF  THE  KITCHEN.  81 

rank  who  are  present  express  their  congratulations  to  the  man¬ 
darin  in  view  of  the  arrival  of  the  time  of  sealing  up  the  seal, 
and  their  wishes  for  his  promotion  and  success.  The  clerks 
and  underlings  connected  with  his  yamun  also  make  the  same 
congratulations  and  professions,  each  seeming  to  vie  with  the 
other  in  joy  at  this  return  of  the  season. 

As  soon  as  the  ceremony  is  over,  all  the  official  spectators, 
except  those  ^who  belong  to  the  yamun,  depart  to  call  upon 
the  mandarin  next  inferior.  The  crowd  becomes  smaller  and 
smaller  after  visiting  each  successive  yamun,  as  no  one  goes 
from  his  own  yamun  to  one  of  lower  rank.  At  each  yamun 
the  ceremony  commences  just  as  soon  as  the  crowd  of  officials 
arrive  from  witnessing  the  sealing  at  the  yamun  next  higher 
in  rank.  The  last  seal  is  usually  sealed  up  after  day  has 
dawned. 

Each  yamun  is  illuminated  as  brilliantly  as  is  possible  with 
lanterns,  torches,  and  candles  on  this  occasion.  Incense  and 
candles  are  burned  on  the  table  on  which  the  seal  is  placed 
while  the  mandarin  is  worshiping  it.  While  being  sealed  up, 
fire-crackers  are  let  off  and  cannons  are  fired  in  honor  of  the 
event.  Manifestations  of  joy  are  to  be  seen  on  every  side. 
Congratulations  on  account  of  the  arrival  of  the  annual  period 
of  relaxation  and  festivity  are  mutual  and  sincere.  A  month 
is  to  be  spent  free  from  the  common  routine  of  business  and 
responsibility,  but  filled  up  with  joyous  and  festive  celebrations 
and  employments. 

There  are  two  objects  of  worship,  as  the  Chinese  aver,  to  be 
found  in  every  family,  viz.,  the  ancestral  tablet  and  the  kitchen 
god.  The  practice  of  worshiping  the  latter  is  as  universal  as 
that  of  worshiping  the  former.  Incense  and  candles  are  reg¬ 
ularly  burned  before  the  god  of  the  kitchen  on  the  first  and 
the  fifteenth  of  every  month,  morning  and  evening.  Some 
families  burn  incense  and  candles  before  this  god  daily.  On 
the  occurrence  of  the  great  festivals  in  the  fifth  month,  in  the 
middle  of  the  eighth  month,  and  at  the  winter  solstice  in  the 
eleventh,  and  at  New  Year’s,  besides  incense  and  candles,  offer¬ 
ings  of  food  are  offered  before  this  divinity  in  most  families, 
accompanied  with  the  burning  of  mock-money.  The  kitchen 
god  is  one  of  the  peculiar  institutions  of  China. 

To  represent  this  household  divinity,  some  families  use  sim- 
D  2 


82  ESTABLISHED  ANNUAL  CUSTOMS  AND  FESTIVALS. 

ply  a  piece  of  l’ed  paper,  with  a  sentence  written  upon  it,  re¬ 
ferring  to  the  kitchen  god  as  the  ruler  of  the  lives  of  the  mem¬ 
bers  of  the  family.  Generally,  however,  a  sheet  of  white  paper, 
on  which  the  likeness  of  an  old  man  and  an  qld  woman  has 
been  stamped,  together  with  pictures  of  various  kinds  of  an¬ 
imals,  as  fowls,  dogs,  buffaloes,  etc.,  and  tables,  relating  to  va¬ 
rious  subjects,  is  used  instead  of  the  slip  of  red  paper,  with  a 
title  of  the  god  written  upon  it.  The  two  pictures  represent 
the  kitchen  god  and  goddess.  They  and  the  animals  are  usu¬ 
ally  gaudily  painted.  If  the  paper  employed  is  red,  there  is 
often  no  paint  used  to  beautify  the  representations  stamped 
upon  it.  The  slip  of  red  paper,  when'  used,  is  often  pasted 
upon  a  small  piece  of  board,  and  suspended  in  a  convenient 
place  in  the  kitchen,  or  it  is  simply  pasted  upon  the  wall  or 
the  partition  near  the  kitchen  furnace. 
It  is  not  annually  changed,  but  is  used 
from  year  to  year  until  it  becomes  con¬ 
siderably  soiled.  The  paper  stamped 
with  the  likenesses  of  the  god  and  the 
goddess  is  usually  simply  pasted  upon 
the  wall  of  the  kitchen,  behind  or  near 
the  furnace,  where  it  remains  for  one 
year,  or  one  year  minus  one  day,  Avhen  it 
is  torn  down,  and  replaced  the  same  or 
the  following  evening  by  another  similar 
paper,  adapted,  as  regards  its  date,  ta¬ 
bles,  etc.,  to  the  coming  year.  In  man¬ 
darin  establishments,  the  god  of  the 
kitchen  furnace  is  worshiped,  in  accord¬ 
ance  with  an  ancient  custom,  as  the  Su¬ 
perintendent,  or  Inspector  of  Good  and  Evil. 

On  the  evening  of  the  twenty-third  of  the  twelfth  month 
occurs  the  annual  '■'■sacrifice  of  meats  before  the  god  of  the 
kitchen.’”  According  to  estimation,  this  is  made  by  some  six 
tenths  of  the  families  at  this  place  and  vicinity.  Those  who 
make  it  use  no  rice.  Chicken-meat,  duck,  goat,  pork,  fish, 
clams,  crabs,  sweet  cake,  sugai’-cane,  loose-skinned  oranges, 
vermicelli,  etc.,  with  wine,  tea,  large  candles,  incense,  and  sev¬ 
eral  kinds  of  mock-money,  constitute  sometimes  the  meat  sac¬ 
rifice,  in  distinction  from  a  vegetable  sacrifice.  These  things 


GOD  OF  THE  KITCHEN. 


THE  KITCHEN  GOD  REPORTS  TO  “SUPREME  RULER.”  83 

are  arranged  on  a  table  before  the  old  kitchen  god.  At  the 
proper  time,  the  head  of  the  family  kneels  down  before  the 
god  and  bows  his  head  three  times.  Sometimes  all  the  adult 
members  of  the  family  kneel  and  bow  in  a  similar  manner,  one 
after  the  other,  in  token  of  their  thanks  for  the  favors  of  the 
god  during  the  past  year,  while  the  younger  members  explode 
fire-crackers.  Usually,  at  the  close  of  the  sacrifice,  the  paper 
having  the  pictures  of  the  god  and  the  goddess  is  torn  down 
and  burned  up  with  the  mock-money  presented.  Some  fami¬ 
lies  do  not  burn  the  picture  until  the  ceremonies  performed  on 
the  following  evening. 

The  Chinese  believe  that  the  old  kitchen  god  ascends  to 
heaven,  and  reports  to  the  '•'■Pearly  Emperor  Supreme  Ruler1'’ 
the  conduct  of  the  members  of  the  family  during  the  current 
.  year.  Some,  therefore,  prepare  a  sumptuous  feast  of  meats 
for  him  on  the  evening  of  his  ascension,  or  the  evening  before 
it  (some  seeming  to  believe  that  he  does  not  quit  the  earth 
until  the  evening  of  the  twenty-fourth).  They  hope  thus  to 
bribe  him  to  present  a  favorable  report,  passing  over  the  evil 
deeds  of  the  family  relating  to  the  past  year.  Some  interpret 
this  feast  also  to  indicate  the  wishes  of  the  family  for  the  god 
of  the  kitchen  to  intercede  with  the  “  Supreme  Ruler”  for  his 
protection  and  blessing  during  the  year  soon  to  commence. 
The  kitchen  god  is  regarded  as  an  influential  personage,  and 
it  is  believed  to  redound  to  the  welfare  of  the  divinity  to  treat 
him  with  respect,  especially  at  the  close  of  the  year,  when  he 
is  about  to  return  into  the  immediate  presence  of  his  master, 
the  Supreme  Ruler,  to  make  his  annual  report.  The  family 
seem  anxious  to  have  him  leave  with  favorable  impressions 
of  their  hospitality  and  generosity.  He  appears  to  be  regard¬ 
ed  as  a  kind  of  spy  on  the  behavior  of  the  family,  though  he 
professedly  only  presides  over  the  domain  of  the  kitchen. 

Some  families,  at  the  time  when  they  imagine  the  kitchen 
god  is  about  taking  his  departure  from  their  premises,  take 
some  handsful  of  peas  or  beans,  and  a  quantity  of  balls  made 
of  straw,  and  throw  them  upon  the  roof  of  the  building  con¬ 
taining  the  kitchen  furnace.  The  sound  of  these  falling  upon 
the  roof,  they  imagine,  resembles  the  noise  of  the  footsteps  of 
the  departing  god,  or  of  the  horse  which  he  may  ride.  This 
is  a  kind  of  parting  salute.  Some  families  burn  the  balls  of 


84  ESTABLISHED  ANNUAL  CUSTOMS  AND  FESTIVALS. 

straw  and  the  peas  as  omens  of  good  luck  for  horses  or  cattle, 
typifying  that  they  will  have  straw  and  peas  to  eat. 

Among  the  Tartars,  who  reside  in  the  southeast  portion  of 
the  city,  the  god  of  the  kitchen  is  always  worshiped  on  the 
evening  of  the  twenty-third,  never  on  the  following  evening. 

On  the  evening  of  the  twenty-fourth  is  the  appointed  time 
for  those  who  wish  to  “  make  a  vegetable  sacrifice  to  the  god 
of  the  kitchen. No  meats  are  used.  Vegetables  and  fruits 


OFFERING  SACKIFICE  TO  THE  GOD  OF  THE  KITCHEN. 

(The  sacrifice  is  put  upon  the  kitchen  furnace  before  a  .slip  of  paper  representing  the 
kitchen  god.) 

of  various  kinds  only  are  employed,  as  slips  of  dried  potatoes, 
carrots,  dried  persimmon,  dried  plums,  red  and  black  dates, 
peanuts,  seeds  of  water-melons,  loose-skinned  oranges,  walnuts, 
sugar-candy,  sugar-cane,  sweet  cakes  of  several  varieties,  tea, 
incense  and  candles,  and  mock-money,  arranged  in  due  form. 
No  rice  is  presented.  The  presentation  is  attended  with  kneel¬ 
ing  and  bowing,  as  usual  on  such  occasions. 


A  “vegetable'’  offering  to  the  kitchen  god.  85 

Before  the  offering  and  the  worship  are  made,  the  picture 
of  the  new  god  and  goddess  of  the  kitchen  is  pasted  up  in  the 
place  selected,  just  after  the  old  picture  is  torn  down  and 
burned,  unless  it  has  been  torn  down  and  burned  the  evening 
previous.  The  object  of  presenting  this  vegetable  sacrifice  is 
generally  explained  to  be  the  honoring  of  the  kitchen  divinity 
for  the  new  year.  It  is  considered  very  desirable  to  obtain 
his  good  will  on  his  entering  upon  the  duties  of  office.  Some* 
however,  explain  its  object  to  be  the  honoring  of  the  divinity 
who  presided  over  the  culinary  department  of  the  past  year, 
hoping  thus  to  bribe  him  to  slur  over  the  evil  deeds  of  the 
family  in  making  his  annual  report  to  the  “Supreme  Ruler.” 

About  half  of  the  families,  it  is  estimated,  make  this  offering, 
and  also  the  meat  offering,  on  the  evening  of  the  twenty-third. 
Only  a  few  do  not  make  a  vegetable  offering.  Those  who  do 
not  present  food  of  some  kind  before  the  kitchen  god  on  the 
twenty-fourth  must  not  fail  to  burn  incense  and  candles  before 
the  new  picture  of  the  god  and  goddess  which  is  generally 
pasted  up  on  the  evening  of  that  day.  The  rich  usually  make 
both  kinds  of  offerings,  while  the  poor  make  the  kind  which 
they  please. 

Early  on  the  morning  of  the  last  day  of  the  year,  or  the  day 
before  the  last,  there  occurs  in  most  families  (except  in  those 
which  are  exceedingly  poor)  what  is  regarded  as  a  very  im¬ 
portant  ceremony.  It  is  commonly  called  the  “  offering  of  the 
yearly  rice.”  It  corresponds  very  nearly,  in  some  respects,  to 
the  offering  which  has  been  described  as  having  been  present¬ 
ed  on  the  morning  of  the  Yew  Year’s  to  heaven  and  earth. 
That  was  offered  on  the  morning  of  the  first  day  of  the  first 
month  of  the  year.  This  is  offered  on  the  morning  of  the  last 
day  of  the  last  month  of  the  year.  Even  when  offered  on  the 
day  preceding  the  last  day  of  the  month,  on  account  of  a 
pressure  of  business  on  the  last  day,  it  is  reckoned  as  having 
been  offered  on  the  morning  of  the  last  day. 

The  articles  offered  to  heaven  and  earth  on  this  occasion 
are  so  nearly  like  those  offered  on  the  first  morning  of  the 
year  that  it  is  not  necessary  to  give  a  complete  description. 
For  the  same  reason,  the  manner  of  worshiping  heaven  and 
earth  will  be  passed  over.  Offerings  are  presented  and  wor¬ 
ship  is  performed  also  before  the  household  gods  and  the  an- 


86  ESTABLISHED  ANNUAL  CUSTOMS  AND  FESTIVALS. 


oestral  tablets  of  the  family.  The  ceremonies  on  this  morning 
principally  relate  to  the  past,  while  those  performed  on  the 
morning  of  the  new  year  principally  relate  to  the  future.  On 
this  morning  the  thanks  of  the  family  are  offered  to  the  objects 
,  worshiped  for  the  blessings  and  mercies  of  the  past.  No  meats 
are  used  on  this  occasion,  as  a  general  practice. 

The  rich,  and  all  the  families  which  can  find  leisure,  usually 
have  the  two  ceremonies,  one  on  the  last  morning  of  the  cur¬ 
rent,  and  one  on  the  first  morning  of  the  following  year. 
Those  who  have  both  use  different  vegetables  on  the  two  oc¬ 
casions.  The  new  almanac,  and  certain  kinds  of  mock-paper, 
and  the  flowers  put  on  the  rice  which  is  offered  on  the  morn¬ 
ing  of  the  last  day  of  the  year,  may  be  used  on  the  following 
morning.  The  other  articles  are  generally  changed.  It  is  re¬ 
garded  as  absolutely  necessary  to  have,  on  these  two  occa¬ 
sions,  a  certain  kind  of  celery  and  the  loose-skinned  oranges, 
as  omens  of  good.  The  former  is  typical  of  a  “  red  mouth” 
or  of  a  cheerful,  ruddy,  and  healthy  countenance,  and  the  lat¬ 
ter  of  a  fortunate  or  auspicious  year. 

The  families  which  for  any  reason  have  been  prevented 
from  presenting  the  customary  annual  thanksgiving  to  the 
gods  and  goddesses  which  they  worship  as  their  patrons  and 
protectors  some  time  during  the  previous  part  of  the  twelfth 
month  present  it  in  connection  with  the  offerings  of  the  last 
day  of  the  year,  using,  if  they  please,  meats  as  wrnll  as  vegeta¬ 
bles.  Unless  the  annual  thanksgiving  is  presented  on  this  oc¬ 
casion,  no  family  uses  meats  as  an  oblation  on  this  day  or  even¬ 
ing. 

The  last  evening  in  the  year  is  the  last  period  of  grace  to 
those  who  have  run  up  bills  at  groceries  and  stores.  Accord¬ 
ing  to  custom,  every  one  is  expected  to  pay  his  outstanding 
accounts  at  this  time.  It  is  universally  regarded  as  a  great 
disgrace  not  to  be  able  to  pay  one’s  debts  on  the  last  day  of  a 
year.  Creditors  are  hard  on  their  debtors  at  this  time  if  they 
see  any  disposition  to  let  the  time  pass  without  paying  their 
debts.  The  law  does  not  require  debts  to  be  paid  at  this  time, 
but  established  custom  requires  it,  and  the  demands  of  custom 
are  more  inexorable  and  authoritative  than  the  voice  of  the 
law.  Instances  occur  when  debtors,  in  despair  of  being  able 
to  pay  their  debts  at  the  close  of  the  year,  and  being  too  proud 


DEBTS  SETTLED  AT  THE  CLOSE  OF  THE  YEAR.  87 

to  bear  the  disgrace  and  other  consequences  of  a  failure  to  do 
so,  commit  suicide. 

It  falls  to  the  business  of  the  creditor  to  make  out  his  ac¬ 
count  and  present  it  to  his  debtor.  The  debtor  would  not  be 
trusted  during  the  following  year  unless  he  paid  up  his  debts 
in  the  present.  He  would  be  known  as  a  man  who  did  not 
pay  his  accounts  at  the. end  of  a  year.  His  old  creditor,  and 
all  shop-keepers  who  became  acquainted  with  the  circumstance, 
would  decline  to  give  him  credit,  unless  he  could  supply  a  re¬ 
sponsible  man  as  security.  His  reputation  would  be  ruined. 
The  fact  that  articles  must  be  paid  for  during  the  current  year 
is  beyond  doubt  a  great  drawback  against  running  heavily 
into  debt.  The  risk  attendant  on  the  collection  of  debts  is 
also  a  preventive  against  granting  a  large  amount  of  credit 
to  customers  who  are  not  in  thrifty  circumstances. 

The  creditor,  if  his  clerk  does  not  succeed  in  bringing  the 
money,  sometimes  himself  visits  his  delinquent  debtor  at  his 
house  and  presents  his  account.  In  case  he  thinks  the  latter 
is  determined  neither  to  pay  nor  to  come  to  a  satisfactory 
settlement,  he  sometimes  proceeds,  on  the  last  night  of  the 
year,  to  the  use  of  harsh  measures.  He  threatens,  he  breaks 
the  furniture,  he  smashes  the  crockery,  and  creates  general 
confusion.  He  is  seldom  resisted  by  force  in  such  demonstra¬ 
tions.  Such  conduct  produces  consternation  and  alarm  among 
the  females  of  the  family ;  and,  what  is  greatly  deprecated,  an 
angry  noise  and  disturbance  in  the  house  of  the  debtor  is  an 
omen  of  ill  import.  On  the  last  evening,  important  ceremo¬ 
nies  of  a  joyous  and  festive  character  are  usually  performed. 
To  have  these  interrupted  and  prevented  by  a  man  demanding 
his  just  pay  is  not  only  very  disreputable,  but  it  is  also  exceed¬ 
ingly  inauspicious  for  the  future. 

It  sometimes  occurs  that  a  debtor  eludes  the  vigilance  of 
his  creditor  all  the  last  day  and  night  of  the  year.  After  day¬ 
light  on  the  morning  of  Hew  Year’s,  the  former  occasionally 
may  be  seen  going  about  the  streets  in  search  of  the  latter, 
with  a  lighted  lantern  in  one  hand  and  his  account  in  the  oth¬ 
er.  He  does  not  recognize  or  admit  the  fact  that  it  is  day¬ 
light.  With  him  it  is  still  dark ,  and  in  proof  of  this  he  car¬ 
ries  his  lantern ,  'with  'which  to  see  his  way  while  in  pursuit  of 
his  delinquent  customer.  According  to  custom,  he  may  still 


88  ESTABLISHED  ANNUAL  CUSTOMS  AND  FESTIVALS. 


pursue  his  debtor  if  he  carries  a  lighted  lantern,  as  he  would 
be  obliged  to  carry  one  were  it  indeed  night;  but,  without 
such  a  lantern,  the  seeking  out  of  debtors  and  the  collecting 
of  unpaid  bills  would  not  be  tolerated  on  the  morning  of  New 
Year’s,  after  daylight. 

It  is  necessary  for  every  family  to  lay  in  a  quantity  of  the 
necessaries  of  life  a  few  days  before  the  end  of  the  year,  enough 
to  last  for  several  days.  Wood,  rice,  meat,  etc.,  must  be  pur¬ 
chased,  as  these  things  can  not  be  procured  for  several  days 
after  New  Year’s.  The  streets  and  the  shops  on  the  last  one 
or  two  days  of  the  twelfth  month  present  a  much  more  bus¬ 
tling  and  animated  appearance  than  common.  On  the  last 
night  of  the  year  many  of  the  principal  shops  on  the  prin¬ 
cipal  streets  are  open  all  night,  especially  those  shops  where 
articles  are  sold  which  are  needed  for  daily  consumption. 
It  is  an  exceedingly  busy  time  for  all  classes  of  people.  Some 
are  collecting  moneys  of  debtors;  others  are  purchasing  arti¬ 
cles  to  use  during  the  next  few  days;  others  are  trying  to 
find  some  one  of  whom  to  borrow  money  with  which  to  pay 
debts ;  others  are  employed  in  counting  cash  received  during 
the  day,  or  in  taking  an  inventory  of  articles  left  unsold,  or  in 
bringing  their  business  to  a  close.  A  very  large  proportion 
of  the  members  of  private  households,  as  well  as  those  who 
are  engaged  in  carrying  on  various  branches  of  business,  sleep 
little  or  none  during  the  last  night  of  the  year. 

Some  time  after  dark,  and  before  midnight,  on  the  last  day 
of  the  year,  always  called  the  “thirtieth  night,”  even  if  the 
twelfth  month  has  only  twenty-nine  days  in  it,  the  last  festival 
of  the  year  is  observed.  This  is  styled  literally  '■'■rounding 
the  yearP  All  of  the  members  of  the  family  are  present  who 
can  possibly  arrange  their  business  to  be  at  home.  A  pres¬ 
entation  of  meats,  vegetable's,  and  fruits  is  made  before  the 
ancestral  tablets  of  the  family.  Incense,  candles,  and  mock- 
money  are  burned  before  them,  and  before  the  household  gods. 
The  father  of  the  family  presents  himself  before  the  tablets 
with  kneelings  and  bowings  ;  if  absent,  the  wife  or  the  eldest 
of  the  children  takes  his  place  in  worshiping.  A  bonfire  of 
pine  wood  is  made  before  the  tablets.  Fire-crackers  are  ex¬ 
ploded  by  the  younger  members  of  the  family  while  the  bon¬ 
fire  is  burning.  Salt  is  thrown  upon  the  flames,  and  the 


CHINESE  SANTA  CLAUS. 


89 


crackling  which  it  occasions  is  looked  upon  as  an  oinen  of 
good  fortune  for  the  coming  year.  After  a  while,  the  food  is 
taken  away  and  consumed  by  the  members  of  the  household. 
It  is  a  general  time  of  rejoicing. 

After  the  feast  of  “  rounding  the  year ”  is  over,  near  mid¬ 
night,  in  some  households,  every  one  changes  the  clothing  previ¬ 
ously  worn,  putting  on  new  or  clean  garments — old  and  young, 
male  and  female,  master  and  servant.  Nowadays,  few  families 
provide  new  suits  throughout  to  be  worn  on  New  Year’s.  Aft¬ 
er  this  the  head  of  the  family  proceeds  to  make  presents  of 
money  to  servants,  children,  nephews,  and  nieces,  if  any  are 
present.  The  sum  given  to  any  one  varies  largely,  according 
to  the  station  and  age  of  the  recipient,  and  the  ability  of  the 
giver.  Making  this  present  is  an  omen  of  good  for  the  com¬ 
ing  year;  it  provides  against  beginning  the  year  with  an  emp¬ 
ty  purse.  Sometimes  several  dollars,  in  silver  or  in  bills,  are 
put  into  the  purse  of  the  paterfamilias,  as  a  good  omen.  The 
money  presented  around  among  the  members  of  the  house¬ 
hold,  if  in  copper  cash,  should  be  strung  upon  a  red  string,  as 
a  symbol  of  joy.  It  would  not  well  comport  with  the  festivity 
of  the  occasion  to  have  it  strung  on  a  white  string,  as  white 
is  a  badge  of  sorrow.  The  money  presented  is  usually  spent 
in  purchasing  candies  or  sweetmeats  soon  after  the  new  year 
commences. 

In  many  families,  presents  to  servants  are  made  on  New 
Year’s  morning.  They  come  forward,  dressed  in  their  best 
clothing,  and  bow  down  before  their  masters  or  superiors,  and 
present  their  congratulations  on  the  arrival  of  a  new  year. 
On  rising  to  their  feet  they  expect  to  receive  a  present  in 
money,  for  which  they  return  their  thanks.  Those  families 
who  do  not  make  the  usual  present  to  servants’ and  inferiors, 
if  able  to  make  it,  are  stigmatized  as  “ hard”  or  “tough”— that 
is,  stingy. 

The  distribution  of  presents  in  money  on  the  last  night  of 
the  year  corresponds  to  the  fabulous  visits  of  St.  Nicholas,  or 
Santa  Claus,  which  gladden  the  hearts  of  children  on  Christ¬ 
mas  evening  in  Western  lands.  His  stealthy  visits  occasion 
much  merriment  and  joy  among  Western  youngsters,  while 
the  present  of  money  from  their  parent,  or  master,  or  supe¬ 
rior,  on  the  night  before  New  Year’s,  or  on  New  Year’s  morn- 


90  ESTABLISHED  ANNUAL  CUSTOMS  AND  FESTIVALS. 

ing,  seems  equally  acceptable  by  juveniles,  or  servants,  or  ib- 
feriors  in  this  land. 

Not  long  subsequent  to  the  change  of  garments  and  the  dis¬ 
tribution  of  presents  commences  the  arrangement  of  the  sacri¬ 
fice  to  heaven  and  earth,  to  be  offered  on  the  early  morning  of 
New  Year’s  day,  an  account  of  which  has  already  been  given. 


SUPERSTITIONS  TO  BENEFIT  DESTITUTE  SPIRITS.  91 


CHAPTER  IV. 

SINGULAR  AND  POPULAR  SUPERSTITIONS. 

Four  Superstitions  for  the  Benefit  of  destitute  and  unfortunate  Spirits:  Sup¬ 
posed  to  be  Meritorious. — Thanksgiving  by  the  Use  of  Cakes. — Presenta¬ 
tion  of  Food. — Mounting  the  Platform. — A  supplementary  Offering. — 
Universal  Rescue. — Spirits’  House. — Representation  of  the  Ten  Depart¬ 
ments  of  the  Buddhistic  Hell. — Thirty-six  representative  Shops. — Lan¬ 
terns  denoting  thirty-six  Classes  of  Spirits. — Letting  go  the  Water-lamps. 
— Breaking  into  Hell. — Spirits  passing  over  a  Bridge — Sending  Money 
and  Clothing  to  dear  deceased  Relatives. — Bountiful  Supply  of  Provi¬ 
sions  for  hungry  Spirits. — Methods  of  ascertaining  the  Will  of  the  Gods  or 
deceased  Ancestors  in  frequent  Use:  By  casting  Lots. — By  the  Use  of  a 
Male  Medium. — By  the  Use  of  a  Pen  Writing  on  Sand. — Women  employ 
female  Mediums. — Two  Kinds. — One  Uses  a  diminutive  Image  made  of 
the  Wood  of  the  Willow,  the  Other  pretends  to  become  possessed  by  the 
Spirit  of  the  Individual  invoked. — Praying  for  Rain :  Manner  in  which  the 
People  pray  for  Rain. — Manner  in  which  the  Mandarins  pray  for  Rain. — 
The  Bread-loaf  Superstition:  Its  Origin. — Manner  of  Procedure. — Spread 
of  the  Superstition. — Its  Popularity  accounted  for. — The  Victims. — Unbe¬ 
lief  of  the  Literati. — Cost  of  the  Offering. — Profits  of  the  Temple. — Mis¬ 
cellaneous  Superstitious  Practices:  Inviting  a  God  to  take  Tea. — Making 
a  Feast  for  an  Idol. — Obtaining  Incense  Ashes. — Praying  for  a  Dream. — 
Burning  a  Lamp  before  the  Gods. — Burning  a  Lantern  before  the  Heav¬ 
ens. — Tranquillizing  the  Earth  or  the  Gods. — Presenting  a  Sacrifice  to 
the  Great  Year. — “  Seeing  in  the  Dark.” 

Four  Superstitions  for  the  Benefit  of  destitute  and  unfortu¬ 
nate  Spirits. 

The  Chinese  seem  to  cherish  kind  and  charitable  feelings 
toward  the  unhappy  spirits  in  the  Land  of  Shades.  They  have 
therefore  invented  many  ingenious  methods  by  which  they 
fancy  they  contribute  to  their  comfort.  They  imagine  them 
to  be  in  want  of  food,  clothing,  and  spending-money,  and  they 
contrive,  as  they  think,  to  forward  these  necessary  articles  to 
them. 

The  Chinese  believe  that  the  spirits  in  the  other  world  ex¬ 
ercise  a  great  influence  over  the  affairs  of  this  world;  they 
therefere  desire  to  obtain  their  friendly  aid  in  the  pursuit  of 


92 


SINGULAR  AND  POPULAR  SUPERSTITIONS. 


health,  wealth,  or  honor.  Oftentimes  ceremonies  are  per¬ 
formed  as  especial  acts  of  thanksgiving  to  the  spirits.  Such 
ceremonies  are  regarded  also  as  meritorious. 

There  are  four  popular  customs,  called  thanksgiving  by  the 
use  of  cakes,  presentation  of  food,  mounting  the  platform,  and 
the  universal  rescue.  A  day  or  two  subsequent  to  the  per¬ 
formance  of  the  third  and  fourth,  there  is  always  another  cer¬ 
emony,  called  a  'supplementary  offering. 

It  is  considered  eminently  desirable  to  have  these  ceremo¬ 
nies  performed  during  the  evening,  commencing  about  seven 
or  eight  o’clock,  and  not  lasting  later  than  twelve  o’clock. 
The  daytime  belongs  to  the  male  principle  of  nature,  whose 
influence  is  more  vigorous  and  powerful  than  the  influence 
which  prevails  in  the  night,  belonging  to  the  female  principle 
of  nature.  The  spirits  being  subject  to  the  female  principle, 
if  the  ceremonies  designed  to  benefit  them  should  be  perform¬ 
ed  in  the  daytime,  it  is  feared  they  would  not  be  able  to  be 
present.  They  perhaps  would  be  unable  to  overcome  the  in¬ 
fluences  which  prevail  during  the  day.  For  the  same  reason, 
the  performances  should  close  by  midnight,  because  the  male 
influences  begin  then  to  abound,  or  be  more  powerful. 

These  ceremonies  may  be  performed  at  any  time  during  the 
year;  but,  as  a  general  thing,  they  are  observed  most  numer¬ 
ously  during  the  latter  part  of  the  year,  commencing  with  the 
seventh  Chinese  month,  especially  the  last  three  ceremonies. 
There  is  a  proverb  current  at  this  place,  which  says,  “from 
the  commencement  of  the  seventh  month  the  Tauist  priests 
need  not  buy  any  rice,”  implying  that  they  are  so  constantly 
employed  in  the  performance  of  their  official  functions  that 
they  need  not  be  at  any  expense  for  food,  they  being  boarded 
whenever  employed.  In  fact,  however,  they  are  not  so  con¬ 
stantly  engaged  by  the  people  as  the  proverb  intimates. 

Thanksgiving  by  the  Use  of  Cakes. — This  term  implies  that 
the  performance  is  made  in  view  of  a  previous  vow,  generally 
by  poor  families,  who  can  not  afford  more  expensive  ceremo¬ 
nies.  They  do  not  call  any  priest  to  their  aid.  It  takes  its 
name,  in  part,  from  a  kind  of  steamed  cakes  which  are  used, 
made  out  of  wheat  flour  and  rice.  The  whole  thank-offering 
of  food  very  often  consists  of  only  the  following  articles :  a 
plate  of  these  steamed  cakes,  numbering  one  hundred  and  for- 


PRESENTATION  OF  FOOD. 


93 


PRESENTING  A  THANK-OFFERING  OF  CAKES. 


ty-four,  a  few  pieces 
of  bean-curd,  a  little 
white  vermicelli,  a 
bowl  of  rice,  a  few 
baked  bread-cakes,  a 
bowl  of  vegetable 
soup,  and  three  cups 
of  wine.  These  are 
arranged  sometimes 
on  the  ground  before 
the  house  or  shop  of 
the  offerer ;  some¬ 
times  they  are  placed 
on  a  flat,  open  bamboo  vessel,  several  feet  in  diameter,  which 
is  put  on  the  ground.  The  offerer  usually  kneels  while  he 
bows  his  head  three  times  toward  these  articles,  holding  light¬ 
ed  incense  in  his  hands,  audibly  expressing  his  thanks  to  the 
spirits  for  their  past  goodness  to  him,  and  begging  a  continu¬ 
ance  of  their  favors.  If  the  thanksgiving  is  tendered  to  the 
destitute  spirits  in  the  lower  regions  on  behalf  of  a  child  of 
the  offerer,  the  child  is  usually  made  to  kneel  down  three 
times,  and  bow  toward  the  things  presented.  The  mock-mon¬ 
ey  and  the  mock-clothing  which  had  been  provided  are  now 
set  on  fire  and  consumed.  The  offerer  takes  a  few  kernels  of 
the  rice,  or  a  cake  or  two,  and  puts  them  into  the  vegetable 
soup,  which  is  then  poured  out  on  the  ground  ;  or  some  of  the 
cakes  are  thrown  around  on  the  ground,  and  a  little  of  the 
wine  is  poured  on  the  embers  of  the  mock-money  and  mock¬ 
clothing.  He  again  bows  or  kneels  down  three  times  before 
the  articles,  after  which  every  thing  except  what  was  thrown 
down  or  turned  out  on  the  ground  is  gathered  up  and  taken 
into  the  house,  where  it  is  consumed  by  the  offerer  and  his 
family.  This  ceremony  costs  but  little  money,  and  its  per¬ 
formance  requires  but  a  very  short  time. 

Presentation  of  Food. — This  ceremony  is  more  imposing 
and  expensive  than  the  former.  The  offerer  employs  two  or 
three  Buddhist  or  Tauist  priests  to  aid  him.  Offerings  are  ar¬ 
ranged  on  a  table,  never  on  the  ground.  From  three  to  seven 
plates  of  the  small  steamed  cakes  are  provided ;  also  several 
plates  of  a  larger  kind,  each  plate  having  thirty-six  cakes,  sev- 


94 


SINGULAR  AND  POPULAR  SUPERSTITIONS. 


PRESENTING  FOOD  TO  THE  SPIRITS  OF  THE  DEAD. 


eral  plates  of  fruits,  a  bucket  of  boiled  rice,  a  quantity  of  beau- 
curd,  vermicelli,  vegetable  soup,  several  bowls  of  two  or  three 
kinds  of  cake,  some  paste  and  clean  water,  and  a  sheet  of  pa¬ 
per  placed  under  the  table,  three  cups  of  tea  if  the  priests  are 
Buddhists,  or  three  cujds  of  wine  if  they  are  Tauists,  candles, 
incense,  mock-money,  and  mock-clothing.  One  of  the  priests 
beats  a  drum ;  another,  standing  near  the  table,  rings  a  bell 
and  recites  formulas.  »  The  offerer  kneels  down,  dressed  in  his 
best  clothing,  and  bows  three  times,  muttering  his  requests  to 
the  spirits,  who  are  supposed  to  have  arrived.  The  whole 
farce  requires  an  hour  or  more.  At  its  conclusion,  wine  and 
soup  are  poured  out  on  the  ground,  or  on  the  ashes  of  the 
mock  -  clothing  and  mock- money.  Some  of  the  cakes  are 
thrown  down  on  the  ground.  The  rest  of  the  eatables  are 
taken  away,  and  are  either  feasted  on  by  the  company  or  di¬ 
vided  among  the  relatives  and  friends  of  the  offerer.  The 
priests  receive  for  their  services  six  or  eight  cents  each,  be¬ 
sides  their  meals ;  or,  if  they  are  not  at  leisure  to  remain  to  the 


MOUNTING  THE  PLATFORM. 


95 


feast,  they  may  carry  away  with  them  some  of  the  cakes  and 
the  fruit.  The  priests  employed  at  the  same  service  are  al¬ 
ways  of  the  same  class,  i.  e.,  Buddhists  or  Tauists,  each  class 
having  its  own  manner  of  conducting  the  ceremony.  They 
both  hope  to  attain  the  same  object,  i.  e .,  furnish  destitute 
spirits  in  the  Land  of  Shades  with  some  of  the  necessaries  of 
life. 

Mounting  the  Platform.  —  This  ceremon^  takes  its  name 
from  the  circumstance  that  the  priests  perform  their  parts 
while  mounted  on  a  platform ,  not  while  standing  on  the 
ground.  This  ceremony  is  much  more  expensive  and  showy 
than  the  one  just  described.  Sometimes  several  families  of  the 
same  clan  unite  in  its  celebration  at  the  house  of  one  of  their 
number,  each  sharing  a  part  of  the  expense.  Six  or  more 
priests,  either  Tauists  or  Buddhists,  are  employed,  the  head 
priest  and  the  drummer  getting  double  wages. 

The  platform  or  altar  is  prepared  in  the  following  manner : 
Sometimes  a  low  platform  of  boards  is  first  constructed,  and 
on  this  two  or  three  ranges  or  tiers  of  tables  are  placed.  At 
other  times  only  tables  are  used.  Sometimes  there  are  two 
tiers  of  tables,  formed  by  putting  some  upon  others,  in  the 
main  room  of  the  house,  so  that  the  whole,  when  finished, 
looks,  from  a  distance,  like  two  or  three  great  steps,  each  step 
being  as  high  as  a  single  table.  At  other  times  the  tables  are 
arranged  on  a  boarckplatform,  not  one  above  another.  Often¬ 
times  fifteen  or  twenty  tables  are  used  in  making  the  platform. 
The  highest  tier  consists,  generally,  of  only  one  or  two  tables. 
Behind  the  highest  table,  and  behind  some  other  tables  of  the 
platform,  small  stools  are  placed,  which  are  occupied  by  the 
priests  during  the  ceremony.  The  head  priest  occupies  the 
highest  seat  of  all.  The  number  of  tables  used  is  graduated 
by  the  number  of  priests  who  are  engaged  to  assist  in  the  per¬ 
formance. 

The  ceremony  is  commenced  by  burning  several  charms. 
Some  of  these  are  made  out  of  paper,  so  as  to  resemble  in 
shape  a  small  square  lantern.  On  the  sides  of  this  charm  are 
sometimes  written  the  names  of  the  proprietor,  his  wife,  and 
children.  Another  kind  consists  of  paper  made  into  the  form 
of  a  man  sitting  on  a  paper  horse.  These  charms,  when 
burned,  are  believed,  in  some  way,  speedily  to  inform  the 


96 


SINGULAR  AND  POPULAR  SUPERSTITIONS. 


Pearly  Emperor  Supreme  Ruler,  or  Buddha,  according  as  the 
priests  employed  are  Tauists  or  Buddhists,  of  what  is  being 
transacted  on  the  earth.  They  take  their  positions  on  their 
stools,  placed  behind  the  tiers  of  tables,  and,  having  thus 
mounted  the  platform ,  they  ring  their  bells,  recite  their  litur¬ 
gies,  beat  the  drum,  etc. 

The  food  offered  to  the  unfortunate  spirits  is  arranged  on 
a  table.  Among  these  edibles  are  several  dishes  of  meats, 
vegetables,  fruits,  steamed  cakes,  boiled  rice,  vermicelli,  and  a 
vessel  containing  gruel  or  salted  paste.  On  the  vessel  con¬ 
taining  gruel  are  paper  or  earthen  spoons.  Under  one  of  the 
tables  there  is  a  half  pail  of  water,  covered  by  a  sheet  or  two 
of  paper.  A  paper  image  of  a  certain  divinity  is  jilaced  on 
the  table,  whose  business  is  to  control  the  hungry  spirits  which 
come  to  the  feast,  and  keep  them  from  fighting  and  quarreling 
for  the  food  provided  for  their  entertainment.  Some  call  this 
god  the  “  King  of  the  Spirits.”  He  has  ten  plates  of  vegeta¬ 
bles  placed  before  him  for  his  eating,  if  the  priests  invited  to 
officiate  are  Buddhist ;  but  if  the  priests  employed  are  Tauist, 
the  food  provided  is  principally  meats  and  fruits. 

On  the  upper  table  of  the  tiers  of  the  platform  there  are  va¬ 
rious  idols  or  images.  While  the  priests  are  performing  their 
part,  the  proprietor  of  the  ceremony  attends  to  the  candles  and 
incense,  or  kneels  down,  bowing  toward  the  ground  at  the  bid¬ 
ding  of  the  priests.  At  the  customary  times  the  mock-money 
and  the  mock-clothing  are  burnt. 

Some  time  during  the  evening  a  certain  formula  is  repeated, 
and  a  kind  of  charm,  consisting  of  sheets  of  paper  having  pic¬ 
tures  of  thirty-six  orders  of  spirits  on  them,  is  burnt.  A  cer¬ 
tain  kind  of  lighted  incense-stick  is  also  put  in  the  food  de¬ 
signed  for  the  hungry  spirits,  and  in  the  ground  in  front  of  the 
house.  This  formula,  and  these  sheets,  and  the  incense  thus 
arranged,  all  are  supposed  to  attract  the  spirits  to  the  place. 
At  the  proper  time,  a  few  of  the  cakes,  a  little  of  the  rice,  and 
some  of  the  vegetable  soup  are  thrown  on  the  ground,  design¬ 
ed  as  a  kind  of  special  offering  to  the  spirits.  At  the  close  of 
the  performance,  some  of  the  food  presented  to  the  spirits  is 
prepared  for  the  feast  which  follows,  and  the  rest  of  it  is  often 
distributed,  on  the  following  day,  among  the  neighbors  and 
friends. 


THOUGHTFUL  PROVISION  FOR  HEADLESS  SPIRITS.  97 


It  is  the  custom,  on  the  evening  devoted  to  the  celebration 
of  mounting  the  platform ,  to  have  a  table  covered  with  various 
offerings  of  food  placed  before 'the  ancestral  tablets  belonging 
to  the  family  in  whose  house  the  ceremony  is  performed.  In¬ 
cense,  candles,  and  mock-money  are  also  burnt  before  these 
tablets  on  the  occasion.  Some  families,  however,  do  not  make 
offerings  of  meats  before  their  tablets,  but  only  five  kinds  of 
fruits,  incense,  and  candles. 

The  reader  may  wonder  why  gruel  or  paste,  with  spoons,  is 
provided  on  such  an  occasion,  and  why  a  pail  of  water,  covered 
with  paper,  should  have  been  furnished.  The  water  is  for  the 
use  of  the  spirits  who  come  to  the  entertainment.  It  is  sagely 
surmised  that  they  may  desire  to  refresh  themselves  by  a  bath 
at  the  end  of  their  journey,  and  so  water  is  thoughtfully  pro¬ 
vided.  The  paper  is  supposed  to  answer  the  purpose  of  a  tow¬ 
el.  The  paste  provided  is  to  supply  the  peculiar  wants  of  the 
headless  spirits  which  may  find  their  way  to  the  place.  It  is 
believed  that  there  are  many  spirits  which  have  been  unfortu¬ 
nate  enough  to  lose  their  heads,  and  as  they  have  no  mouth 
nor  teeth,  they  can  not  eat  as  other  spirits;  spoons  are  there¬ 
fore  kindly  furnished,  by  which  they  may  put  the  paste  or  gru¬ 
el  into  their  throats.  In  this  way  they  are  enabled  to  partake 
of  the  food  provided  for  their  special  use. 

Should  any  reader  be  inclined  to  inquire  how  the  ghosts  can 
contrive  to  come  in  the  night-time,  let  him  understand  that  the 
Chinese  have  invented  an  ingenious  method  of  lighting  the 
road,  so  that  the  spirits  may  not  miss  the  way,  unless  exceed- 
ingly  stupid.  They  prepare  one  or  more  lanterns  of  a  partic¬ 
ular  kind,  and  suspend  the  same  in  the  most  proper  positions 
to  facilitate  the  object  in  view.  A  large  sheet  of  paper,  four 
or  five  feet  long  and  three  or  four  feet  wide,  is  made  into  a 
kind  of  bag,  open  at  both  ends,  by  pasting  its  two  sides  to¬ 
gether.  Then  a  common  lantern  is  put  inside  of  this  paper 
bag,  and  the  whole,  when  lighted  and  suspended,  constitutes 
a  lantern  to  guide  the  spirits  to  the  place  where  the  feast  for 
their  benefit  has  been  provided.  On  the  outside  various 
charms  are  drawn  in  red  ink,  for  the  purpose  of  attracting  and 
conducting  the  spirits  to  the  right  place.  At  the  end  of  the 
performance  the  lantern  is  taken  down,  and  the  outside  paper 
bag  is  burnt. 

Vol.  II.— E 


98 


SINGULAR  AND  POPULAR  SUPERSTITIONS. 


On  the  evening  succeeding,  a  supplementary  offering  is  pro¬ 
vided  for  the  spirits  which  failed  to  arrive  in  season  to  enjoy 
the  entertainment  of  mounting  the  platform.  It  is  feared  that, 
out  of  the  immense  number  of  spirits  in  the  Land  of  Shades 
which  might  desire  to  be  present,  there  are  some  whose  arri¬ 
val  may  be  delayed.  Some  may  not  have  heard  of  it  as  soon 
as  others,  and  would  be  on  the  way  when  it  closed ;  others 
which  were  pi’esent  perhaps  did  not  get  enough.  It  is  also 
reasonable  to  suppose  that  the  lame,  the  blind,  the  feeble,  and 
the  headless  might  possibly  arrive  too  late.  In  order  not  to 
disappoint  or  anger  these  unfortunate  ones,  a  supplementary 
provision  is  made.  It  is,  however,  comparatively  very  meagre 
and  cheap. 

The  Universal  Rescue. — The  universal  rescue  is  the  most 
expensive  of  the  four ;  it  is  also  the  least  commonly  observed. 
It  lasts  either  three,  or  five,  or  seven  days  and  nights  in  suc¬ 
cession.  In  September,  1859,  one  was  held  in  the  city,  near 
the  viceroy’s  yamun,  which  lasted  seven  days  and  seven  nights. 
Twenty-seven  altars  were  erected  in  connection  with  it.  Over 
one  hundred  priests  in  all,  both  Buddhists  and  Tauists,  were 
employed.  The  aggregate  expense  was  over  eight  thousand 
dollars,  which  were  contributed  by  the  people. 

It  is  seldom  performed  at  the  expense  of  a  single  family  or 
individual,  but  generally  by  contributions  collected  from  the 
rich  men  and  traders  living  near  the  place  where  it  is  per¬ 
formed.  Some  neighborhoods  resolve  to  have  a  universal 
rescue  performed  once  every  ten,  or  every  five,  or  every  three 
years.  There  are  probably  several  tens  of  this  rescue  per¬ 
formed  in  this  city  and  suburbs  every  year. 

Some  fifteen  or  twenty  days  before  the  time  fixed  upon  for 
the  beginning  of  the  rescue,  a  roughly-built  house,  called  the 
“  spirit's  house f  is  erected  near  the  place.  This  house  is 
sometimes  six  or  eight  feet  high,  five  or  six  feet  deep,  and 
twenty  or  twenty-five  feet  long.  It  is  usually  divided  into 
five  apartments.  The  middle  apartment  is  devoted  to  the  oc¬ 
cupancy  of  a  large  paper  image  of  a  certain  god,  made  in  a 
sitting  posture  on  a  bamboo  frame.  On  one  side  of  this  im¬ 
age  stands  a  paper  and  bamboo  image  of  the  tall  white  devil, 
and  on  the  other  side  an  image  of  the  short  black  devil,  which 
two  act  as  assistants  of  the  central  divinity.  He  is  represent- 


DESCRIPTION  OF  THE  “SPIRITS’  HOUSE.” 


99 


ed  as  having  one  half  of  his  face  white  and  the  other  half 
black.  His  name  indicates  that  his  dominion  extends  over 
both  the  present  and  the  future  world.  On  a  table  placed  in 
front  of  the  central  image  is  a  censer  and  a  pair  of  candle¬ 
sticks,  in  which  incense  and  candles  are  theoretically  kept 
burning  day  and  night.  The  front  of  this  apartment  is  entire¬ 
ly  open,  so  that  every  one  can  see  what  is  within. 

Adjoining  the  middle  room,  on  one  side,  is  a  room  for  the 
accommodation  of  gentlemen  spirits  who  may  attend  the  cel¬ 
ebration,  and  on  the  other  side  is  a  room  for  the  use  of  lady 
spirits,  which  facts  are  made  known  by  notices  pasted  in  front. 
The  two  apartments  at  the  ends  of  the  house  are  devoted  to 
the  important  use  of  bathing-rooms  for  male  and  for  female 
spirits.  The  ladies’  bathing-room  of  course  adjoins  the  ladies’ 
parlor,  and  the  gentlemen’s  bathing-room  adjoins  the  gentle¬ 
men’s  sitting-room,  which  is  made  known  to  the  spirits  by 
appropriate  notices.  It  is  very  desirable  that  there  should  be 
no  scandalous  intermingling  between  the  different  sexes.  In 
front  of  the  bathing-rooms  are  usually  suspended  bamboo 
screens. 

In  case  the  “spirit’s  house”  consists  of  only  three  rooms, 
the  middle  room  is  appropriated  to  the  god  and  his  assistants, 
as  above  described,  and  the  other  two  to  the  male  and  the  fe¬ 
male  spirits  who  may  attend,  there  being  no  separate  rooms 
provided  for  bathing. 

On  the  “  spirit’s  house,”  in  some  convenient  place,  is  put  up 
what  pretends  to  be  a  proclamation  from  the  god  occupying 
the  central  apartment,  giving  notice  to  the  hungry  and  the 
destitute  spirits  of  the  month  and  day  a  universal  rescue  will 
be  commenced,  and  when  an  entertainment  will  be  provided 
for  their  benefit  in  the  vicinity,  and  inviting  the  “  good  gentle¬ 
men”  and  the  “faithful  ladies”  in  the  spirit  world  to  be  pres¬ 
ent.  They  are  invited  also  to  take  lodgings  in  the  house  pro¬ 
vided,  and  are  exhorted  to  behave  themselves  with  propriety. 

As  the  time  appointed  draws  nigh,  two  or  more  altars  are 
built  up  in  the  form  of  terraces,  of  three,  or  four,  or  five  steps 
or  tiers.  These  altars  are  sometimes  ingeniously  constructed 
out  of  tables  placed  one  above  another  ujmn  a  platform  raised 
a  foot  or  two  from  the  ground.  At  other  times  they  are  con¬ 
structed  out  of  timber  and  boards.  One  or  more  of  these  al- 


100  SINGULAR  AND  POPULAR  SUPERSTITIONS. 


When  the  universal'rescue  is  performed  on  a  large  scale,  in 
connection  with  it  is  a  place  where  the  punishments  inflicted 
on  wicked  spirits  in  the  ten  departments  of  hell,  according  to 
Buddhistic  notions,  are  represented  by  small  images;  when 
performed  on  a  small  scale,  only  pictures  of  these  punishments 
are  exhibited.  The  images  and  the  machinery  representing 
the  scenes  and  the  sufferings  of  hell  are  made  to  move  when 
necessary  by  strings  attached,  which  are  pulled  by  somebody 


tars  are  under  the  management  of  Buddhist  priests,  who  ar¬ 
range  on  them  idols  belonging  to  their  religion.  One  or  more 
are  appropriated  by  Tauist  priests,  who  arrange  on  them  im¬ 
ages  belonging  to  their  sect.  Each  altar  has  several  censers 
and  pairs  of  candlesticks.  The  number  of  altars  erected  de¬ 
pends  on  the  amount  of  money  to  be  expended  and  the  time 
to  be  occupied  in  the  performance  of  the  universal  rescue. 
If  they  are  numerous  enough,  on  one  is  arranged  the  image 
of  the  Great  King ,  belonging  to  the  neighboring  temple,  in 
the  vicinity  of  which  the  performance  is  to  be  enacted ;  on  an¬ 
other,  the  image  of  the  god  worshiped  in  the  municipal  tem¬ 
ples  of  walled  towns ;  on  another,  the  images  of  the  Five  Rul¬ 
ers  ;  on  another,  the  images  of  the  Three  Emperors.  The  al¬ 
tars  are  decked  out  with  embroidered  coverings,  valuable  arti- 
tles  of  vertu ,  and  rare  and  elegant  curiosities. 


SECOND  DEPARTMENT  OF  THE  BUDDHISTIC  HELL. 


THIRTY-SIX  REPRESENTATIVE  SHOPS. 


101 


unseen.  For  example,  a  spirit  is  represented  as  in  the  act  of 
enduring  a  flagellation  with  the  bamboo ;  another  as  being 
fried  in  a  kettle  of  oil ;  another  as  being  pounded  in  a  large 
mortar ;  another  as  being  sawed  asunder ;  some  are  undergo¬ 
ing  an  examination  before  the  judge  or  ruler  of  a  department ; 
othei*  are  laid  on  a  board  full  of  sharp  nails,  or  thrown  on  a 
hill  of  knives ;  while  others  may  be  seen  in  the  very  act  of 
transmigration,  i.  e.,  part  of  the  object  is  like  some  animal, 
and  the  rest  of  it  is  like  the  human  body.  Most  of  these  rep¬ 
resentations  are  often  very  coarsely  executed,  and  one  not  ac¬ 
quainted  with  the  peculiar  notions  of  the  Chinese  would  be  at 
a  loss  to  know  what  was  intended. 

By  the  side  of  the  street  near  by  there  is  generally  found  a 
miniature  exhibition  of  thirty-six  shops,  as  a  cloth-shop,  a  shoe- 
shop,  a  hat-shop,  an  umbrella-shop,  etc.  These  shops  are  each 
only  about  two  or  three  feet  wide  and  two  feet  high,  ar¬ 
ranged  continuously  side  by  side,  and  elevated  six  or  seven 
feet  from  the  ground.  The  persons  engaged  in  the  shops, 
and  the  articles  for  sale,  are  made  of  paper  and  bamboo  splints, 
painted  of  the  proper  color,  and  manufactured  of  proportion¬ 
ate  size.  During  the  evenings  of  the  celebration  these  shops 
are  lighted  up  by  means  of  small  red  lanterns,  on  which  usual¬ 
ly  is  found  an  expression  intimating  that  it  is  done  at  public 
expense.  When  made  with  care  and  skill,  this  row  of  shops 
presents  at  a  short  distance  a  pretty  appearance. 

The  various  public  streets  leading  to  the  place  where  the 
altars  have  been  erected  are  all  lighted  up  in  the  evenings  of 
the  celebration  with  much  more  than  ordinary  brilliancy. 
Some  of  the  lanterns  employed  are  made  of  bright  red  paper 
pasted  on  a  light  bamboo  splint  frame,  being  some  eighteen  or 
twenty  inches  long  and  eight  or  nine  inches  in  diameter,  and 
having  the  name  of  the  neighborhood  or  the  temple  where  the 
performance  is  enacted  inscribed  on  “them.  Besides  these 
round  lanterns  there  are  sets  of  thirty-six  others,  of  a  square 
or  flat  form,  fastened  at  intervals  upon  the  sides  of  the  streets, 
not  suspended.  On  the  front  side  of  each,  which  is  made  of 
white  paper  or  of  white  gauze,  and  is  about  two  feet  long  by 
one  foot  or  more  wide,  there  is  painted,  sometimes  quite  neatly, 
some  animal  or  animals,  domestic  or  wild,  quadruped  or  biped, 
birds  and  insects,  or  classes  of  persons,  as  a  king,  officer,  trav- 


102 


SINGULAR  AND  POPULAR  SUPERSTITIONS. 


eler,  merchant,  courtesan,  opium-eater,  gambler,  or  robber ; 
specimens  or  illustrations  of  the  different  ways  of  dying,  as  bv 
hanging,  decapitation,  drowning,  and  suicide,  together  with 
various  gods  and  spirits,  good  and  bad. 

These  sets  are  called  “  lanterns  of  the  thirty-six  classes.” 
There  are  also  found  arranged  along  the  sides  of  the  streets  at 
this  time  other  sets  of  lanterns,  ten  in  a  set,  which  represent 
the  different  orders  of  created  existences,  included  under  ten 
classes,  one  class  being  mammalia,  another  oviparous,  etc.,  ac¬ 
cording  to  Chinese  ideas  of  classifying  animals,  mankind,  and 
the  gods.  The  Buddhistic  idea  of  transmigration  of  souls  is  also 
depicted  on  some  of  these  lanterns,  as  insects  becoming  men, 
or  vice  versa.  Sometimes  scenes  from  popular  plays  are  also 
painted  on  the  front  of  similar  lanterns.  These  lanterns,  being 
lighted  up  in  the  evening,  contribute  to  the  amusement  of 
crowds  of  people  who  collect  around  them,  as  well  as  aid  in 
the  illumination  of  the  streets  leading  to  the  place  of  the  uni¬ 
versal  rescue. 

When  the  time  has  arrived,  and  every  thing  is  ready  for  the 
beginning  of  the  ceremony,  the  Tauist  priests  engaged  burn  a 
certain  yellow  paper  document  before  one  of  the  altars  where 
they  expect  to  officiate.  This  document  is  a  statement  de¬ 
signed  for  the  information  of  the  principal  god  of  their  sect  in 
regard  to  what  is  to  be  transacted  at  the  place  where  it  is 
burnt.  A  paper  image  of  a  man,  seated  on  a  paper  horse,  is 
consumed  at  the  same  time,  who  is  supposed  to  convey  the 
document  safely  and  speedily  to  the  Pearly  Emperor.  The 
Buddhist  priests  at  the  same  time  are  engaged  in  conveying 
information  to  Buddha  of  what  is  to  be  transacted  on  earth, 
using  the  method  which  is  customary  on  such  occasions  for 
their  order. 

The  ceremony  does  not  require  much  time,  and  constitutes 
the  principal  performarfce  for  the  first  evening.  When  finish¬ 
ed,  the  priests  take  their  suppers  and  retire  to  rest  on  the 
premises,  or  near  them. 

Early  the  next  morning  they  first  light  incense  and  candles 
in  the  principal  or  most  important  places  in  connection  with 
the  various  altars,  and  then  sprinkle  some  water  over  the  al¬ 
tars,  idols,  and  furniture,  by  means  of  branches  of  bamboo  or 
of  the  peach-tree,  or  by  dipping  their  fingers  in  the  water. 


THE  GODS  TAKE  BEEAKFAST  AND  DINNER.  103 

This  is  done  for  the  laudable  purpose  of  purifying  the  various 
articles.  They  then  take  their  proper  places  before  or  upon 
the  altars,  and  commence  the  recitation  of  their  classics  and 
formulas.  After  a  time,  some  one  of  their  number  calls  upon 
the  head  man,  or  the  director  of  the  universal  rescue,  to  wor¬ 
ship,  by  kneeling  down  and  bowing  three  times  before  the 
principal  altar. 

For  breakfast,  before  each  of  the  principal  idols  some  slight 
refreshments,  as  tea,  vermicelli,  rice,  and  cakes — a  small  quan¬ 
tity  of  each  kind — are  arranged.  For  dinner  more  extensive 
preparations  of  food  are  made  than  for  breakfast,  consisting, 
perhaps,  of  five  or  ten  plates  of  vegetables  or  of  meats,  accord¬ 
ing  as  the  idol  is  Buddhist  or  Tauist.  The  inferior  idols  are 
also  provided  with  refreshments,  but  less  in  quantity  and  in¬ 
ferior  in  quality  than  what  is  furnished  for  the  entertainment 
of  the  superior  and  principal  ones. 

In  the  evening  the  altars  are  brilliantly  illuminated  by  the 
burning  of  large  candles.  The  various  sets  of  lanterns  in  the 
streets  near  the  place  are  all  lighted.  Large  crowds  assemble 
to  see  and  hear.  Oftentimes  a  band  of  music  is  employed  to 
entertain  the  spectators.  The  evening  is  sjient  in  chanting 
their  formulas.  Generally,  a  ceremony  like  mounting  the  plat¬ 
form  is  performed  at  least  every  other  evening,  and  some¬ 
times  every  evening  during  the  continuance  of  the  universal 
rescue,  excepting  the  first  and  the  last  evenings. 

Let  the  above  brief  account  intimate  the  usual  method  of 
operating  during  the  daytime  and  the  evenings  until  the  last 
night  of  the  performance.  The  interest  culminates  on  the  last 
evening.  Very  often  the  half  of  this  night  is  occupied  in  per¬ 
forming  various  extra  ceremonies,  designed  to  benefit,  in  sev¬ 
eral  ways,  the  spirits  which  may  attend,  or  which  may  desire 
to  attend. 

Frequently  a  large  number  of  small  and  cheap  earthen  ves¬ 
sels,  shaped  somewhat  like  bowls,  is  provided,  or  sometimes  a 
piece  of  a  board  is  used.  A  preparation  of  pitch  and  some 
other  inflammable  material,  or  some  oil,  or  a  candle,  is  put  in 
each.  Around  the  top  of  the  outside  of  each  are  fastened  pa¬ 
per  imitations  of  lotus  flowers,  or  other  pretty  flowers.  Early 
in  the  evening,  these  vessels  are  carried  in  a  procession  of 
priests  from  the  place  where  the  principal  ceremonies  are  per- 


104  SINGULAR  AND  POPULAR  SUPERSTITIONS. 


formed  to  the  edge  of  the  nearest  running  water,  where,  the 
pitch  or  oil  having  been  lighted,  the  vessels  are  placed  care¬ 
fully  on  the  water  aud  allowed  to  float  away.  The  object  of 
this  is  explained  to  be,  to  afford  lights  for  the  spirits  that 
come  or  go  by  water.  The  priests  coming  to  the  water  and 
going  from  it,  on  this  occasion,  chant  their  classics,  and  clap 
their  cymbals  together,  walking  along  slowly  and  in  single 
file.  This  ceremony  is  called  letting  go  the  water-lamps. 

A  farce  called  breaking  into  hell  is  enacted  in  something  like 
the  following  manner,  the  object  being  to  rescue  the  spirits 
confined  there.  Five  common  earthen  tiles  are  placed  on  the 
ground  a  few  feet  from  each  other,  one  being  put  in  the  centre 
of  a  square  and  four  at  its  corners.  In  the  midst  are  also 
placed  one  or  more  small  paper  images  of  persons,  also  several 
sheets  of  mock-money.  These  tiles  represent  hell,  and  the  im¬ 
ages  a  part  of  its  occupants.  A  priest  then  takes  a  kind  of 
staff  in  his  hand,  and  walks  slowly  and  solemnly  around  these 
tiles,  repeating  formulas.  After  a  while  he  sets  fire  to  the 
mock-money.  When  this  is  consumed  he  strikes  each  of  the 
tiles  a  blow  with  his  staff,  which  breaks  them  to  pieces.  He 
then  seizes  hold  of  the  miniature  images  aud  carries  them 
off. 

Another  performance  is  that  of  spirits  passing  over  a  bridge. 


FLOATING  OFF  THE  WATER-LAMPS. 


‘  SPIRITS  PASSING  OYER  A  BRIDGE”  (iN  HELL).  105 

A  kind  of  mock  bridge  is  made  out  of  boards  placed  on  stools 
or  tables,  with  a  railing  on  each  side,  constructed  with  bamboo 
and  paper  or  cloth,  to  keep  the  spirits  from  falling  over  the 
sides  of  the  bridge.  Sometimes  a  kind  of  arch  or  covering  is 
put  up  over  it,  also  made  out  of  bamboo  and  paper.  When 
every  thing  is  ready,  the  priests  begin  their  chanting,  blowing 
of  horns,  and  beating  of  gongs  or  cymbals.  At  a  signal,  sev¬ 
eral  persons,  with  their  faces  painted,  dressed  as  the  Chinese 
imagine  spirits  to  dress  — in  greenish  or  striped  clothing- 
make  their  appearance  from  some  place  where  they  have  been 
concealed  from  view,  and,  having  received  from  a  priest  stand¬ 
ing  not  far  from  one  end  of  the  bridge  a  paper  document,  pass 
on  over  the  bridge.  These  sometimes  represent  a  tall  white 
devil  and  a  short  black  devil,  or  sometimes  a  beggar  or  a  fe¬ 
male.  They  are  usually  real  beggars  or  very  poor  persons, 
who,  foi  a  small  sum  of  money,  are  willing  to  personate  imps 
fiom  the  lower  regions  running  over  the  bridge  on  such  occa¬ 
sions.  After  passing  the  bridge,  the  spirits  deliver  the  paper 
they  received  before  they  went  upon  it  to  a  priest.  These 
papers  are  burnt  before  the  customary  image.  The  spirits 
come  back  to  the  starting-point  by  another  route,  not  going 
back  over  the  bridge.  They  now  go  over  the  bridge  again, 
and,  returning  to  the  front  side,  pass  over,  and  so  on  the  requi¬ 
site  number  of  times,  each  time  carrying  a  paper  document. 
This  bridge  is  said  to  represent  a  certain  bridge  in  the  infernal 
regions.  Only  those  who  are  good  are  supposed  to  be  able 
to  pass  over  it  safely ;  the  wicked  are  believed  to  fall  over  its 
sides  into  the  water  beneath  it,  where  they  perish.  The  per¬ 
formance  of  the  universal  rescue  is  supposed  to  render  the 
passage  of  the  bridge  more  feasible  and  safe  for  spirits. 

Sometimes  those  living  in  the  neighborhood  desire  to  send 
money  and  clothing  to  their  deceased  relatives,  and  they  take 
occasion  to  contribute  trunks  of  these  necessary  articles  for 
them,  to  be  burnt  on  the  last  evening  of  this  ceremony.  The 
mock-money  and  mock-clothing  are  packed  in  trunks  made  of 
red  paper  and  bamboo  splints,  from  two  to  three  feet  long, 
and  one  or  one  and  a  half  feet  high.  Across  the  top  of  each 
are  pasted  two  strips  of  paper  in  the  form  of  the  letter  X. 
These  are  a  kind  of  seal  or  charm.  When  set  on  fire,  the 
priests  recite  their  formulas  and  beat  their  gongs,  and  the 

E  2 


106 


SINGULAR  AND  POPULAR  SUPERSTITIONS. 


dead  are  supposed  to  receive  the  presents  of  money  and 
of  raiment  from  theii;  surviving  friends  or  relatives  on  the 
earth. 

Bountiful  provisions  are  made  on  the  last  evening  for  the 
hungry  spirits.  Several  stacks  of  the  steamed  cakes,  two  or 
three  feet  high,  are  arranged  on  the  tables  or  on  the  ground. 
Many  dishes  of  vegetables,  meats,  fruits,  etc.,  are  also  provided. 
Sometimes  round,  conical  pyramids  of  cakes  are  made  ten  or 
twelve  feet  high,  the  cakes  being  placed  carefully  on  the  out¬ 
side  of  a  hollow  wooden  frame  several  feet  across  the  bottom, 
made  expressly  for  this  purpose.  These  stacks  look  as  though 
they  were  composed  entirely  of  cakes.  At  the  conclusion  of 
the  ceremony,  or  on  the  day  following,  these  cakes,  some  of 
the  fruits,  and  other  articles  of  food,  are  distributed  among  the 
neighbors  and  friends,  as  well  as  the  beggars  and  lepers  who 
may  come  to  ask  for  alms. 

On  the  evening  following  the  last  night  a  supplementary 
offering  is  prepared  for  those  spirits  who  arrived  too  late  to 
participate  in  the  feast  of  the  preceding  evening.  When  per¬ 
formed  on  the  evening  after  a  universal  rescue ,  the  supple¬ 
mentary  offering  is  much  more  extensive  than  Avhen  performed 
on  the  evening  after  mounting  the  platform. 

Methods  of  ascertaining  the  Will  of  the  Gods  and  deceased 
Ancestors  in  frequent  Use. 

The  Chinese  have  invented  several  ways  by  which  they  pre¬ 
tend  to  find  out  the  pleasure  of  their  gods.  The  objects  in 
regard  to  which  they  are  accustomed  to  make  inquiries  are 
various,  such  as  recovery  from  sickness,  birth,  of  male  chil¬ 
dren,  success  in  trade,  literary  pursuits,  and  the  attainment  of 
fame  or  office.  They  profess  to  believe  that  the  gods  will  in¬ 
dicate  the  condition  of  things  in  regard  to  the  future,  or  their 
will  in  relation  to  the  present,  to  those  who  employ  certain 
methods ;  and  the  answer  given  is  considered  a  good  and  suf¬ 
ficient  reason  for  shaping  one’s  conduct  and  business,  in  a  great 
degree,  accordingly. 

These  methods  of  obtaining  oracles  from  the  gods  will  now 
be  briefly  described.  The  minutiae  of  the  ceremonies  per¬ 
formed  in  endeavoring  to  ascertain  the  will  of  the  gods  are 
considerably  modified  by  the  circumstances  of  the  occasion  or 


MAKING  INQUIRIES  OF  GODS  AND  ANCESTORS.  107 

the  caprices  of  the  principal  actor.  Sometimes  much  more 
is  done,  and  sometimes  much  less  than  is  here  mentioned. 

While  making  use  of  any  one  of  these  methods  of  consult¬ 
ing  the  gods,  the  burning  of  one  or  three  sticks  of  incense  and 


OFFERING  INCENSE. 


a  brace  of  candles  before  the  idol  worshiped,  or  whatever  rep¬ 
resents  the  object  invoked,  is  an  invariable  accompaniment. 

By  the  Use  of  the  Kd-pue. — This  is  the  name  given  to  a 
utensil,  generally  made  of  wood  if  to  be  used  in  private  fami¬ 
lies,  and  of  the  root  of  a  bamboo-tree  if  to  be  used  in  temples. 
It  is  usually  from  two  to  five  inches  in  diameter  at  the  largest 
end,  and  from  three  to  eight  inches  long.  One  end  is  consid¬ 
erably  smaller  than  the  other,  sometimes  tapering  to  a  point. 
After  it  is  made  of  the  desired  size  and  shape,  it  is  split  length¬ 
wise  through  the  middle.  Each  piece  will  thus  have,  of  course, 
a  flat  and  a  round  side. 

The  person  who  wishes  to  make  inquiries  of  any  particular 
god  or  goddess  kneels  down  before  the  image,  or  whatever 
represents  it,  and  bows  his  head  reverently  toward  the  ground 
several  times  while  on  his  knees.  He  then  proceeds  to  state 
his  circumstances  or  his  plans,  presenting  his  request,  and  beg¬ 
ging  an  intimation  of  the  will  of  the  divinity,  or  the  condition 
of  things  in  the  future  in  regard  to  his  case.  He'  then  rises  to 


108  SINGULAR  AND  POPULAR  SUPERSTITIONS. 


his  feet,  and,  taking  the  ka-pue,  with  its  plain  surfaces  placed 
together,  passes  it  through  the  smoke  of  the  burning  incense, 
with  a  circular  motion,  a  few  times.  He  then  throws  it  up 
reverently  before  the  idol,  so  that  it  shall  fall  to  the  ground 
between  him  and  the  idol.  The  nature  of  the  answer  is  sup¬ 
posed  to  be  determined  by  the  relative  position  of  the  pieces 
as  they  lie  on  the  ground.  If  the  flat  surface  of  one  falls  up¬ 
ward,  and  the  flat  surface  of  the  other  falls  downward,  the  an¬ 
swer  is  regarded  as  affirmative,  or  favorable.  If  both  oval  sur- 


INDIFFERENT. 


faces  fall  upward,  tne  answer  is  negative,  or  unfavorable.  If 
they  both  fall  downward,  the  answer  is  indifferent,  neither 
very  good  nor  very  bad. 

The  ka-pue  is  also  used  in  a  similar  manner  frequently  be¬ 
fore  the  tablets  of  deceased  ancestors,  in  dwelling-houses  or  in 
ancestral  halls,  in  order  to  ascertain  the  sentiments  of  the  dead 
in  regard  to  the  subject  miller  consideration.  Every  large 
temple  has  at  least  one  of  the  ka-pue  for  the  use  of  visitors 
and  -worshipers ;  and  very  many  heathen  families  have  also 
one  for  their  own  use  in  making  inquiries  before  household 
gods  and  ancestral  tablets. 

By  casting  Lots. — Every  large  temple  has  belonging  to  it 
from  fifty  to  one  hundred  stanzas  of  poetry,  relating  to  a  vari- 


MANNER  OF  CASTING  LOTS. 


109 


ety  of  subjects.  Each  stanza  is  numbered,  and  is  printed  on  a 
separate  slip  of  paper.  It  is  said  that  most  of  these  stanzas 
were  originally  presented  as  thank-offerings  to  the  god  or  god¬ 
dess  worshiped  in  each  particular  temple  by  those  who  be¬ 
lieved  themselves  to  have  been  benefited  by  the  divinity  wor¬ 
shiped  there.  Each  temple  has  a  quqptity  of  lots,  made  of 
bamboo-slips,  corresponding  to  the  number  of  stanzas,  and  re¬ 
ferring  to  them  by  number.  These  lots  are  from  eight  to 
twelve  inches  long,  the  length  and  size  depending  somewhat 
on  the  size  and  reputation  of  the  temple  where  they  are  de¬ 
signed  to  be  used. 

These  lots  are  drawn  before  some  idol  in  a  public  temple ; 
never,  it  is  affirmed,  in  a  private  dwelling-house.  The  individ¬ 
ual  who  wishes  to  make  application  to  the  god  presents  him¬ 
self  before  his  image  on  his  knees,  and,  after  bowing  several 


CASTING-  LOTS. 


times,  states  his  name  and  residence,  the  object  of  his  inquiries, 
and  whether  on  his  own  or  another’s  account.  He  then  takes 
a  bamboo  tube  containing  the  lots,  and  shakes  it  gently  before 
the  idol,  until  a  slip  falls  to  the  ground.  He  now  rises  from 
his  knees  and  picks  up  this  slip,  which  he  places  on  the  censer 
containing  lighted  incense,  being  careful  to  put  the  side  or  end 
having  the  number  of  the  lot  written  on  it  toward  the  god,  so 


110  SINGULAR  AND  POPULAR  SUPERSTITIONS. 


that  he  can  see  it ;  or  he  places  it  directly  before  the  idol,  if 
the  censer  is  for  any  reason  inconvenient  to  reach.  After  this, 
he  takes  the  ka-pue  and  uses  it  as  above  described,  in  order 
to  ascertain  whether  the  god  approves  the  lot.  If  the  god  ex¬ 
presses  approval  of  the  lot,  the  stanza  of  poetry  corresponding 
to  its  uumber  is  consumed,  to  discover  the  sentiments  or  deci¬ 
sion  of  the  divinity  in  regard  to  the  subject  submitted  to  him. 
If  the  ka-pue  indicates  disapproval  of  this  lot,  it  is  put  back 
into  the  bamboo  tube,  and  the  operation  of  shaking  another 
out  is  again  performed  by  the  person  in  a  similar  manner  as 
before.  The  lot  obtained  by  this  second  process  is  placed  be¬ 
fore  the  idol,  and  the  ka-pue  appealed  to  again  to  decide 
whether  it  is  the  right  one  or  not.  If  not,  the  ceremony  is  re¬ 
peated  until  a  favorable  answer  is  obtained  in  regard  to  a  lot. 
The  stanza  of  poetry  corresponding  to  the  number  of  the  lot 
thus  approved  by  the  god  is  considered  his  oracle.  If  the 
meaning  of  the  poetry  is  propitious,  it  is  judged  that  the  mat¬ 
ter  referred  to  the  god  will  terminate  favorably,  and  vice 
versa. 

The  oracle  is  sometimes  susceptible  of  more  than  one  inter¬ 
pretation,  or  application,  or  inference.  Some  of  the  stanzas 
have  an  explanation  attached  which  is  designed  to  aid  the  ap¬ 
plicant  in  understanding  and  applying  them.  Most  frequent¬ 
ly,  however,  he  is'  left  to  make  his  own  application  and  infer¬ 
ence  after  an  examination  of  its  general  sentiments,  or  its  allu¬ 
sions  to  historic  personages  or  events.  A  small  charge  is  made 
by  the  temple-keeper  or  the  resident  priests  for  the  stanza  of 
poetry  approved  by  the  god. 

By  the  Use  of  a  Medium. — This  is  a  very  singular  method 
of  consulting  some  god,  and  is  employed  either  in  a  temple,  or, 
more  commonly,  in  a  private  house,  in  some  respects  analo¬ 
gous  to  spirit-rapping,  as  practiced  in  the  United  States  and 
Great  Britain.  It  is  usually  performed  in  the  evening,  gener- 
ally  more  as  a  matter  of  fridtdship  and  of  favor  to  some  one 
than  as  a  way  of  earning  money  on  the  part  of  the  operators. 
A  present  is  often  given  them  by  the  person  who  invites  their 
assistance. 

Two  performers  are  required  besides  the  one  who  desires  to 
inquire  of  the  god.  One  of  these  two  takes  his  seat  on  a  chair 
before  the  table  on  which  incense  and  candles  are  burning,  in 


CONSULTING  DIVINITIES  BY  A  MEDIUM. 


Ill 


CONSULTING  THE  GOD  THEOUGH  A  MALE  MEDIUM. 


front  of  the  idol.  The  other  man  seizes  a  pencil  and  draws  a 
charm  on  a  piece  of  yellow  paper.  He  then  sets  it  on  fire  by 
one  of  the  candles,  and,  while  it  is  burning,  moves  it  gently  up 
and  down  in  front  of  the  person  seated.  The  object  of  this  is 
to  expel  all  defiling  influences  from  h'im,  and  prepare  his  body 
to  become  a  temporary  residence  of  the  god  invoked.  He 
now  rises  from  his  seat,  with  his  eyes  closed,  and  receives  from 
his  companion  one  stick  of  lighted  incense,  which  he  clasps  in 
both  hands,  and  holds  calmly  before  his  breast,  while  he  contin¬ 
ues  to  stand  with  closed  eyes  and  his  back  turned  toward  the 
table.  The  other  person  now  begins  to  entwine  the  fingers  of 
both  his  hands  together  in  a  certain  manner  believed  to  be  pe¬ 
culiarly  pleasing  to  the  deity  invoked.  He  soon  approaches 
the  other  one  who  is  standing,  and,  with  a  sudden  motion, 
throw’s  his  hands,  w’ith  fingers  thus  interlocked,  out  toward 
his  face,  very  much  as  though  he  intended  to  strike  him. 
This  motion  separates  the  fingers,  which  he  again  interlaces, 
and  which  he  again  throws  out  toward  him.  This  operation 
is  repeated  several  times,  being  regarded  as  very  efficacious  in 
procuring  a  visit  from  the  god.  The  person  whose  eyes  are 
shut  during  all  this  time  soon  gives  what  is  believed  to  be  un¬ 
mistakable  evidence  of  being  possessed  by  some  supernatural 
and  invisible  power.  His  body  swrays  back  and  forward;  the 


112 


SINGULAR  AND  POPULAR  SUPERSTITIONS. 


stick  of  incense  falls  from  his  grasp,  and  he  begins  to  step 
about  with  the  peculiar  stride,  and  assumes  the  peculiar  atti¬ 
tude  and  appearance  considered  as  belonging  to  that  god. 
This  is  regarded  as  an  infallible  proof  of  the  actual  presence 
of  the  divinity  in  the  body  of  the  medium. 

Sometimes,  however,  it  is  said  some  one  of  the  attendants 
of  the  deity  comes  in  his  stead,  which  is  made  evident  by 
the  medium  assuming  the  attitude  appropriated  to  such  an  at¬ 
tendant  spirit.  If  the  individual  on  whose  account  the  pres¬ 
ence  of  the  god  is  invoked  insists  on  having  the  principal  di¬ 
vinity  come  to  the  consultation,  the  medium,  after  a  short  in¬ 
terval,  usually  assumes  the  distinctive  manners  belonging  to 
that  god,  as  a  token  that  he  has  arrived. 

The  supplicant  now  advances,  and,  with  three  lighted  sticks 
of  incense  in  his  hands,  bows  down  on  his  knees  before  the 
medium  and  begs  him  to  be  seated.  After  he  has  seated  him¬ 
self,  the  supplicant  states  the  object  in  regard  to  which  he  has 
sought  an  audience  with  the  god.  A  conversation  often  en¬ 
sues  between  the  two  parties  on  the  subject,  the  one  profess¬ 
ing  to  give  the  information  desired,  and  the  other  receiving  it 
with  humility,  gratitude,  and  reverence.  Sometimes,  however, 
the  god,  using  the  mouth'  of  the  medium,  gives  the  supplicant 
a  sound  scolding  for  invoking  his  aid  to  attain  unlawful  or  un¬ 
worthy  ends,  and  sometimes  he  positively  declines  to  commu¬ 
nicate  the  coveted  information.  At  the  close  of  the  interview 
the  medium  apparently  falls  asleep  for  a  few  seconds.  On 
awaking,  some  tea  is  given  him  to  drink,  and  1m  soon  becomes 
himself  again.  Very  many  adopt  this  method  of  learning  the 
way  to  recover  from  sickness,  and  also  to  acquire  knowledge 
to  be  used  in  a  particular  kind  of  lottery. 

By  the  Use  of  a  Pen  writing  on  Sand. — The  pen  consists  in 
all  of  two  pieces  of  wood.  The  larger  piece,  which  usually  is 
between  two  and  three  feet  long,  is  often  made  of  mulberry, 
willow,  or  peach  wood.  Its  shape  is  very  much  like  a  farm¬ 
er’s  harrow,  or  the  capital  letter  V,  being  cut  out  of  a  very 
crooked  branch,  or  a  branch  taken  in  connection  with  the 
trunk  of  the  tree.  The  front  end  of  this  drag-like  stick  is  usu¬ 
ally  carved  in  imitation  of  the  head  of  the  Chinese  dragon. 
A  small  piece  of  one  of  the  three  kinds  of  wood  above  spec¬ 
ified,  about  five  or  six  inches  long,  is  inserted  under  the  front 


WRITING  THE  ORACLE  OF  THE  DIVINITY  ON  SAND.  113 

point,  and  at  right  angles  to  it,  giving  the  whole  utensil  the 
general  appearance  of  a  very  small  drag,  with  only  one  front 
tooth. 

hen  one  wishes  to  consult  a  god  by  this  means,  he  makes 
his  wish  known  to  a  person  belonging  to  a  society  or  company 
established  for  facilitating  such  consultations.  A  table  is 
placed  before  the  image  of  the  god  consulted  or  his  represent¬ 
ative  emblem.  On  this  table,  besides  the  candles  and  incense, 
are  arranged  fresh  flowers,  and  tea  or  mock-money  is  also  pro¬ 
vided.  In  front  of  this  table,  and  farther  from  the  idol,  is 
placed  another  table,  having  upon  it  a  wooden  platter  about 
three  or  four  feet  long  by  two  wide,  and  several  inches  deep ; 
the  platter  is  nearly  filled  with  dry  sand.  After  the  incense 
and  candles  have  been  lighted,  the  supplicant  kneels  down  and 
mentions  his  desires,  with  the  usual  ceremonies.  Having  risen 
from  his  knees,  paper  charms  are  set  on  fire,  and  while  burn¬ 
ing,  they  are  brandished  over  the  pen,  the  sand,  and  the  two 
pei  sons  who  are  to  hold  the  pen,  for  the  purpose  of  purifying 
them  all.  These  two  men,  standing  with  the  table  which  has 
the  platter  of  sand  upon  it  between  them,  and  with  their 
backs  to  the  idol,  silently  and  reverently  take  hold  of  the  drag¬ 
like  utensil,  one  at  each  side,  in  such  a  manner  that  the  end  of 
the  tooth  under  its  front  point  shall  rest  in  the  sand. 


WRITING  WITH  A  FOEKED  PEN  AN  ORACLE  ON  SAND. 


114 


SINGULAR  AND  POPULAR  SUPERSTITIONS. 


A  peculiar  kind  of  charm  is  now  lighted  and  placed  in  the 
censer  standing  on  the  table  before  the  image  for  the  pur¬ 
pose  of  purification.  Another  is  burnt  in  some  place  near  by, 
open  or  exposed  to  the  direct  light  of  the  heavens.  This  is 
designed  to  cause  the  god  to  descend,  enter  the  pen,  and  de¬ 
liver  its  oracle  in  writing.  If  he  does  not  soon  indicate  his 
presence,  another  charm  is  burnt.  His  presence  is  manifested 
by  a  slow  movement  of  the  point  of  the  pen,  tracing  charac¬ 
ters  in  the  sand.  After  writing  a  line  or  two  on  the  sand,  the 
pen  ceases  to  move,  and  the  characters  are  transferred  to  pa¬ 
per.  After  this,  if  the  response  is  unfinished,  another  line  is 
written,  and  so  on  until  the  pen  entirely  ceases  its  motion, 
which  signifies  that  the  spirit  of  the  divinity  has  taken  its  de¬ 
parture  from  the  pen.  All  that  now  remains  to  be  done  is  to 
ascertain  the  meaning  of  the  oracle,  which  not  unfrequently  is 
found  to  be  a  difficult  task.  Sometimes  it  is  given  in  poetry, 
with  allusions  to  ancient  times  and  personages,  or  it  is  written 
in  some  ancient  form  of  the  Chinese  character,  not  in  common 
use  at  the  present  day,  or  in  abbreviated  running  hand.  Some¬ 
times  the  oracle,  as  in  ancient  times  in  Greece,  has  several  am¬ 
biguous  meanings.  The  supplicant  has  no  resource  but  to  get 
the  best  meaning  he  can  from  the  response  of  the  idol.  Men 
of  the  literary  class  are  more  in  the  habit  of  appealing  to  the 
gods  by  the  use  of  this  method  than  other  classes  of  the  peo¬ 
ple. 

Women  frequently  employ  Female  Mediums. — The  object 
of  their  doing  so  is  to  ascertain  the  news  from  a  deceased  rel¬ 
ative  or  friend,  or  the  kind  of  medicine  a  certain  sick  person 
should  use  in  order  to  recover  from  illness,  etc.  There  are 
two  classes  of  these  female  mediums. 

One  class  profess  to  obtain  and  transmit  the  news  required 
by  means  of  a  very  diminutive  image,  made  of  the  wood  of  the 
willow-tree.  The  image  is  first  exposed  to  the  dew  for  forty- 
nine  nights,  when,  after  the  performance  of  a  superstitious 
ceremony  relating  to  it,  it  is  believed  to  have  the  power  of 
spealdny.  The  image  is  laid  upon  the  stomach  of  the  Avoman 
to  Avhom  it  belongs.  She,  by  means  of  it,  pretends  to  be  the 
medium  of  communication  between  the  living  and  the  dead. 
She  sometimes  professes  to  send  the  image  into  the  world  of 
spirits  to  find  the  person  about  whom  intelligence  is  sought. 


FEMALE  MEDIUMS  BETWEEN  THE  LIVING  AND  DEAD.  115 

It  then  changes  into  an  elf  or  sprite,  and  departs  on  its  errand. 
The  spirit  of  the  person  enters  the  image,  and  gives  the  infor¬ 
mation  sought  after  by  the  surviving  relative.  The  woman  is 
supposed  not  to  utter  a  word,  the  message  seeming  to  proceed 
from  the  image.  The  questions  are  addressed  to  the  medium ; 
the  replies  appear  to  come  from  her  stomach.  This  is  called 
“ finding  or  seeking  for  the  thread:'1  There  is  probably  a  kind 
of  ventriloquism  employed.  The  fact  that  the  voice  proceeds 
professedly  from  the  stomach  of  the  medium  doubtless  helps 
to  delude.  The  medium  makes  use  of  no  incense  or  candles 
in  the  performance  of  this  method.  Widows  who  desire  in¬ 
formation  in  regard  to  their  deceased  husbands,  or  childless 
married  women  who  wish  to  learn  in  regard  to  the  future,  not 
^infrequently  call  upon  this  class  of  spiritualists  or  mediums. 
The  expense  is  but  small,  generally  about  two  and  one  half 
cents  for  obtaining  the  news  from  the  spirit  world.  Some¬ 
times  the  willow  image  is  held  to  the  ear  of  the  inquirer,  in 
order  that  she  may  understand  more  readily  what  is  said  on 
the  subject  of  inquiry. 

Another  class  of  women  who  pr^end  to  be  able  to  obtain 
information  from  or  about  the  dead  proceed  in  a  very  differ¬ 
ent  manner.  The  medium  sits  by  a  table.  Having  inquired 
in  regard  to  the  name  and  surname  of  the  deceased,  and  the 
precise  time  of  death,  she  bows  her  head  and  rests  it  upon  the 
table,  her  face  being  concealed  from  view.  On  the  table  are 
three  sticks  of  lighted  incense  placed  upright,  sometimes  in  a 
censer,  as  usual;  sometimes  they  are  put  in  a  horizontal  posi¬ 
tion  upon  a  vessel  containing  a  small  qi^xntity  of  boiled  rice. 
Two  lighted  candles  are  also  placed  upon  the  table.  The 
woman  who  seeks  information,  and  perhaps  one  or  two  of  her 
acquaintances,  gather  near  in  profound  silence.  After  a  short 
time,  the  medium  raises  her  head  from  the  table  with  her  eyes 
closed,  and  begins  to  address  the  applicant.  She  is  now  sup¬ 
posed  to  be  possessed  by  the  spirit  of  the  dead  individual  in 
regard  to  whom  information  is  desired  ;  in  other  words ,  the 
dead  has  come  into  her  body ,  using  her  organs  of  speech  to 
communicate  vnth  the  living.  A  conversation  ensues  between 
the  living  and  the  dead,  mutually  giving  and  receiving  infor¬ 
mation.  At  the  close  of  the  interview  the  medium  places  her 
head  down  on  the  table,  and  after  a  few  minutes  she  often- 


116 


SINGULAR  AND  POPULAR  SUPERSTITIONS. 


times  begins  to  retch  or  vomit.  After  drinking  some  tea  she 
soon  becomes  herself  again,  the  spirit  of  the  dead  having  re¬ 
tired.  ^ 

The  medium  sometimes  professes  to  become,  by  the  use  of 
similar  means,  possessed  of  the  spirit  of  a  specified  god  or  god¬ 
dess,  and  while  thus  possessed  she  prescribes  for  the  sick  who 
may  have  applied  for  medicine  In  such  cases  it  is  believed 
that  the  medicine  is  really  ordered  by  the  divinity  invoked. 
The  god  or  goddess  casts  himself  or  herself  into  the  medium 
for  the  time  being,  and  dictates  the  medicine  which  the  sick 
person  must  use  in  oilier  to  recover  health.  Occasionally  the 
applicant  is  also  directed  to  propitiate  a  particular  divinity  be¬ 
fore  using  the  medicine. 

Praying  for  Pain. 

The  time  of  the  year  when  excessive  drought  usually  occurs 
is  in  the  sixth  or  seventh  Chinese  month,  nearly  correspond¬ 
ing  to  July  and  August.  At  such  times  mandarins  pray  for 
rain  by  themselves  and  in  a  manner  peculiar  to  themselves, 
and  the  people  by  themselves  and  in  a  manner  peculiar  to 
themselves. 

Praying  for  Rain  by  the  People. — There  are  several  meth¬ 
ods  in  use,  any  one  of  which  is  selected,  according  to"  the  fancy 


FEMALE  MEDIUM  BETWEEN  THE  LIVING  AND  TOE  DEAD. 


PRAYING  FOR  RAIN  BY  THE  PEOPLE. 


117 


of  those  who  are  to  engage  in  the  public  exercise  of  praying 
for  rain. 

Sometimes  they  make  an  image,  which  they  call  “  the  Drag¬ 
on  King,”  out  of  bamboo,  covered  with  yellow  paper  or  yellow 
cloth — or  they  cover  the  head  of  it  with  blue  paper  and  the 
body  with  yellow  cloth.  The  head  and  face  are  made  to  imi¬ 
tate  the  head  and  face  of  the  dragon ;  the  body  and  hands  are 
like  the  body  and  hands  of  a  man.  No  feet  are  attached  to  it. 
Being  very  light,  it  is  carried  in  procession  by  a  man  or  boy, 
who  places  the  image  over  him,  the  dress  coming  down  to  his 
ankles — in  other  words,  the  carrier  gets  into  it.  The  head  of 
the  image  is  from  seven  to  ten  feet  from  the  ground.  In  its 
hands,  carried  in  front  of  its  breast,  is  a  kind  of  wand,  in  imi¬ 
tation  of  the  utensil  which  courtiers  in  the  Ming  dynasty  were 
required  to  hold  before  them  when  in  the  presence  of  the  em¬ 
peror. 

In  the  procession  also  are  several  men  carrying  gongs, 
drums,  and  four  flags  of  cloth,  one  of  each  of  the  different 
colors,  yellow,  green,  black,  and  white.  The  yellow  and  the 
white  flags  symbolize,  respectively,  wind  and  water,  while 
the  green  and  black  ones  represent  clouds.  They  are  about 
one  foot  wide  and  four  or  five  feet  long,  fastened  lengthwise 
on  poles  of  green  bamboo  having  fresh  leaves  at  the  extremi¬ 
ty.  On  each  is  an  inscription  of  several  characters,  to  the  im¬ 
port  that  “  prayer  is  offered  for  rain,”  or  that  it  is  “  for  the  sal¬ 
vation  and  relief  of  the  people.”  This  inscription  is  written 
on  the  cloth,  or  on  pieces  of  paper  which  are  pasted  on  the 
cloth.  The  men  or  boys  who  carry  these  flags  in  the  proces¬ 
sion  wave  them  from  side  to  side  as  they  walk  along,  crying 
out  “  The  rain  is  coming,”  or  “  Let  it  rain,”  while  those  who 
carry  the  gongs  and  drums  beat  them  continuously  as  they 
proceed  through  the  streets. 

One  man  carries  a  load  of  water  in  two  buckets  suspended 
from  a  pole  laid  across  his  shoulder.  He  holds  in  one  hand  a 
green  branch  of  a  shrub  or  bamboo  with  leaves,  which  he  oc¬ 
casionally  dips  in  the  water,  and  then  sprinkles  the  water  drip¬ 
ping  from  the  leaves  around  on  the  ground,  crying  out,  as  he 
does  so,  “  The  rain  comes,  the  rain  comes.” 

The  people  engaged  in  the  procession  wear  white  conical 
caps  without  tassels,  and  are  usually  dressed  in  white  clothing. 


118  SINGULAR  AND  POPULAR  SUPERSTITIONS. 


Several  men  carry  each  a  stick  of  lighted  incense  reverently 
before  them  as  they  walk.along — at  least,  as  reverently  as  the 
performance  admits  of  their  doing. 

The  procession — consisting  of  men  or  boys  beating  the  gongs 
and  drums,  carrying  the  Dragon  King,  waving  the  flags,  sprin¬ 
kling  the  water,  etc. — sometimes  amounts  to  thirty  or  forty  in¬ 
dividuals.  They  parade  the  streets  in  the  night  or  in  the  day¬ 
time,  as  they  please.  If  in  the  night-time,  several  persons  are 
employed  to  carry  lanterns,  which  are  made  of  white  paper 
pasted  on  bamboo  frames. 

Sometimes  the  procession,  while  thus  praying  for  rain,  takes 
the  liberty  of  entering  one  of  the  court-yards  attached  to  the 
various  mandarin  official  residences,  where  they  beat  the  drums 
and  the  gong  until  they  are  pleased  to  depart.  Some  assert 
that  occasionally  the  mandarin  thus  called  upon  condescends 
to  present  himself  before  the  rabble,  in  which  case  the  monster 
image  of  the  Dragon  King  is  placed  before  a  table.  The  great 
man  approaches,  and,  bowing,  presents  incense  before  it,  which 
he  places  in  a  censer  on  the  table.  He  then  returns  to  his 
apartments.  The  bearer  of  the  Dragon  King  soon  after  places 
the  image  over  his  shoulders,  and  the  procession  takes  its  de¬ 
parture. 

Those  who  engage  personally  in  this  method  of  praying  for 
rain  seldom  or  never  are  of  the  upper  class  of  Chinese  society, 
though  it  may  be  done  at  their  expense.  Usually  people  of 
low  character — boys,  porters,  traders,  etc. — only  are  seen  tak¬ 
ing  a  part  in  this  beating  of  gongs,  waving  of  flags,  and  sprin¬ 
kling  of  water  through  the  public  streets. 

Sometimes,  in  place  of  the  Dragon  King,  an  image  of  the 
Goddess  of  Mercy,  or  of  a  Goddess  of  Children,  taken  from 
some  celebrated  or  popular  monastery  or  temple,  is  carried  in 
the  procession.  This  image  is  placed  on  a  substantial  frame¬ 
work,  on  which  is  built  a  miniature  paper  mountain^  made 
principally  of  a  reddish  blue  paper.  The  platform,  the  minia¬ 
ture  mountain,  and  the  image,  are  carried  through  the  streets 
back  and  forth  on  the  shoulders  of  eight  boys.  Sometimes 
eight  boys  or  men  go  in  front  of  the  image  of  this  Goddess  of 
Children,  dressed  in  black  clothing,  like  lictors,  without  stock¬ 
ings,  and  with  straw  sandals  on  their  feet,  having  their  whips 
and  badges  of  office  bound  on  their  backs.  There  are  also  not 


MANNER  OF  PRAYING  FOR  RAIN — CONTINUED.  119 

unfrequently  found,  in  this  kind  of  procession,  several  boys 
dressed  in  fancy-colored  clothes,  very  much  like  the  clothing 
worn  by  play-actors,  one  carrying  a  bell,  another  a  horn,  the 
third  a  sword,  and  the  fourth  a  seal.  Another  is  dressed  so 
as  to  represent,  according  to  Chinese  ideas,  lightning,  and  an¬ 
other  is  clothed  so  as  to  represent  thunder,  while  two  others 
carry  a  pair  of  suspended  censers.  The  other  personages  in 
the  rain-praying  procession  are  oftentimes,  so  far  as  dress  and 
utensils  are  concerned,  very  much  like  those  who  constitute 
the  procession  using  the  Dragon  King. 

Sometimes  the  image  carried  in  procession  while  praying 
for  rain  represents  a  deified  monkey,  an  object  which  is  much 
worshiped  by  some  classes  of  the  people  at  this  place. 

Occasionally,  in  seasons  of  extreme  drought,  the  wooden  im¬ 
ages  of  what  are  considered  the  most  powerful  and  most  effi¬ 
cacious  divinities  worshiped  in  this  city  are  taken  out  of  their 
temples  and  paraded  through  the  streets  with  great  pomp  and 
show,  under  the  immediate  patronage  and  superintendence  of 
the  gentry  and  the  literary  class.  Rarely,  and  only  in  times 
of  excessive  drought,  an  image  of  one  of  these  gods  or  god¬ 
desses  is  carried  into  the  open  court  connected  with  the  treas¬ 
urer’s  office  or  with  some  other  high  mandarin  establishment, 
and  left  there,  exposed  to  the  rays  of  the  hot  sun  for  a  time. 
It  is  imagined  that  the  divinity,  thus  exposed,  becoming  very 
dry  and  parched  by  this  process,  will  feel  the  need  of  rain,  and 
be  led  to  expedite  its  falling  from  the  heavens. 

Very  many  shop-keepers,  during  the  days  or  the  weeks 
when  the  people  are  largely  occupied  with  rain-praying  proces¬ 
sions  in  the  streets,  have  on  the  counters  of  their  shops  a  kind 
of  paper  tablet,  on  which  is  an  inscription  to  the  '•'•Dragon 
King  of  the  Five  Lakes  and  the  Four  Seas ,  the  Giver  of  Rain” 
This  is  surrounded  by  several  miniature  flags  of  various  col¬ 
ors.  Three  sticks  of  incense  are  burnt  before  it,  and  the  can¬ 
dles  used  are  made  of  white  wax  or  .of  white  vegetable  tallow, 
being  of  the  natural  color,  not  colored  red,  as  caudles  used  in 
worship  usually  are  colored. 

Red  is  an  emblem  of  joy,  and  therefore  red  candles  would 
not  be  tolerated  in  praying  for  rain.  Very  often,  instead  of 
real  white  candles  being  burnt  at  these  times,  only  white  pa¬ 
per  ones  are  placed  in  the  proper  position.  The  reason  as- 


120 


SINGULAR  AND  POPULAR  SUPERSTITIONS. 


signed  for  the  use  of  the  paper  candles  is  the  practical  diffi¬ 
culty  of  keeping  real  ones  burning,  thus  exposed  to  currents 
of  wind.  Perhaps,  however,  the  consideration  that  the  paper 
candles  are  cheaper  than  real  candles  may  have  some  weight 
in  causing  people  to  use  the  former  in  preference  to  the  latter.  • 

The  desire  for  rain  sometimes  develops  itself  by  an  unwil¬ 
lingness  among  the  people  engaged  to  allow  the  use  of  umbrel¬ 
las  or  of  light  summer  hats  worn  usually  during  hot  weather. 
One  summer,  while  the  people  and  officers  were  daily  praying 
for  rain  in  the  city  and  suburbs,  this  unwillingness  prevailed 
so  extensively  that  not  only  were  Chinese  ordered  to  go  with¬ 
out  hats  or  umbrellas  in  the  streets  by  some  of  their  zealous 
countrymen,  when  they  saw  these  articles  in  use,  but  even 
some  foreigners  were  commanded  to  take  off  their  summer 
hats  and  put  down  their  umbrellas,  carried  to  ward  off  the 
heat  of  the  sun. 

One  or  two  attempts  were  made  to  knock  off  the  hats  of  a 
few  foreigners,  or  to  cause  them  to  close  their  umbrellas  while 
they  were  walking  in  the  streets.  These  individuals  did  not 
understand  the  precise  reason  why  they  were  ordered  to  do 
thus,  but  supposing,  rightly  enough,  that  it  had  some  connec¬ 
tion  with  the  idol  processions,  resisted  the  attempts.  The 
train  of  thought  on  the  part  of  these  zealous  Chinese  seems  to 
be  like  this :  We  are  exceedingly  desirous  of  having  rain ,  and 
are  engaged  in  praying  for  it ;  while  you ,  ye  hat-wearers  and 
umbrella-carriers ,  are  in  such  fear  of  a  shower  that  you  take 
something  along  with  you  to  screen  your  heads  from  a  wetting. 

Praying  for  Rain  by  the  Mandarins. — The  manner  in  which 
they  pray  for  rain  differs  considerably  from  the  ways  adopted 
and  practiced  by  the  people.  Some  of  them,  in  ordinary  cases, 
go  twice  per  day,  and  usually  on  foot,  carrying  a  stick  of  light¬ 
ed  incense  before  them,  to  a  famous  temple  on  one  of  the  hills 
in  the  city,  and  there  burn  incense  before  the  idol  represent¬ 
ing  the  Pearly  Emperor .  Supreme  Ruler  (the  chief  divinity 
of  the  Tauist  religion).  This  burning  of  incense  is  accom¬ 
panied  with  three  kneelings  and  nine  knockings.  At  the  same 
time,  a  company  of  Tauist  priests  are  employed  to  repeat  form¬ 
ulas  and  perform  worship  according  to  their  custom  on  such 
occasions,  the  grand  object  of  which  is  to  procure  rain.  These 
mandarins  also  proceed  to  burn  incense  before  the  image  of 


PRAYING  FOR  RAIN  BY  MANDARINS. 


121 


the  Goddess  of  Mercy  belonging  to  a  temple  located  on  the 
same  hill.  A  company  of  Buddhist  priests  are  engaged  at  the 
same  time  in  reciting  their  classics  and  in  worshiping,  accord¬ 
ing  to  their  customs,  for  the  purpose  of  facilitating  the  arrival 
•  of  the  needed  rain. 

Mandarins  seldom  or  never  appear  parading  the  streets  in 
idol  processions,  as  do  the  common  people  while  praying  for 
rain. 

In  times  of  excessive  drought  they  occasionally  issue  procla¬ 
mations  forbidding  the  butchering  of  swine  for  three  days. 
Generally,  at  these  times,  pork  can  be  had,  but  somewhat  dear¬ 
er  than  usual.  It  is  not  exposed  for  sale  as  publicly  as  at  oth¬ 
er  times,  nor  are  swine  killed  and  prepared  for  market  as 
openly  as  usual.  It  is  always  unlawful  to  butcher  cattle  for 
beef — such,  at  least,  is  the  common  saying. 

Sometimes,  though  rarely,  they  close  during  the  daytime 
one  or  more  of  the  city  gates.  When  done,  this  is  a  mark  of 
great  distress,  and  indicates  the  earnest  desire  of  the  manda¬ 
rins  and  people  for  rain. 

Almost  every  year,  when  th#  officers  engage  in  praying  for 
rain,  they  send  a  deputation  to  a  celebrated  Buddhist  monas¬ 
tery,  distant  six  or  seven  miles  from  the  city,  and  borrow  a 
famous  image  of  the  Goddess  of  Mercy  belonging  to  that  es¬ 
tablishment.  Last  summer  the  prefect  and  one  of  the  district 
magistrates  in  the  city  went  on  this  important  errand.  The 
idol  is  borne  by  eight  men,  and  the  accompanying  officers  pre¬ 
cede  it  on  foot  from  the  east  gate  of  the  city  to  the  temple 
dedicated  to  the  divinity,  located  on  the  hill  in  the  city  before 
referred  to,  with  considerable  solemnity  and  parade.  Here  in¬ 
cense  is  burnt  before  it  twice  per  day  by  the  high  officers,  and 
a  company  of  priests  employed  to  perform  periodically  rain¬ 
praying  ceremonies  until  rain  has  fallen  plenteously.  Soon 
after  this  event  has  occurred,  they  render  thanks  to  the  god¬ 
dess  for  her  aid  in  procuring  the  highly-desired  result.  This 
returning  of  thanks  consists  in  offering  before  her  a  table  cov¬ 
ered  with  various  kinds  of  vegetables,  food,  and  tea,  and  is  ac¬ 
companied  by  the  burning  of  mock-money,  candles,  incense, 
and  a  paper  stating  that  rain  has  fallen.  After  these  aeremo- 
nies  have  been  completed,  the  image  is  taken  back  with  a  show 
of  iov  and  in  honor  to  the  monasterv  where  it  belongs. 

Vol.  IT.— F 


122 


SINGULAR  AND  POPULAR  SUPERSTITIONS. 


The  above  description  of  some  of  the  ways  by  which  the 
people  and  mandarins  of  this  part  of  the  empire  pray  for  rain 
in  seasons  of  drought  is  sufficient,  and  perhaps  more  than  suf¬ 
ficient,  to  satisfy  curiosity  in  regard  to  this  subject.  They 
seem  to  adopt  these  methods  under  the  impression  that  “Heav-  . 
en  will  be  moved”  by  their  entreaties  to  send  rain  upon  the 
earth,  or  that  the  various  divinities  supplicated,  as  the  Dragon 
King,  the  Goddess  of  Mercy,  the  Pearly  Emperor,  etc.,  will  be 
influenced  to  use  their  powers'in  procuring  rain  to  fall. 

When  the  Chinese  are  interrogated  in  regard  to  the  found¬ 
ation  for  the  belief  that  these  means  will  influence  Heaven  to 
send  rain,  or  influence  the  gods  and  goddesses  which  they  im¬ 
agine  to  have  power  to  intercede  with  Heaven  to  send  rain,  or 
to  procure  rain  on  their  own  authority,  they  reply  that  such 
are  the  customs  of  the  land ;  that  they  have  been  taught  thus 
to  supplicate  for  rain  by  their  ancestors,  confessing  that  they 
themselves  do  not  clearly  perceive  the  adajitedness  of  the- 
means  they  employ  to  attain  the  end  desired,  or  that  they 
know  no  more  efficacious  method  of  praying  for  rain.  They 
assert  these  methods  have  al\\%ys  proved  availing. 

How  manifestly  and  how  deplorably  ignorant  are  this  peo¬ 
ple  of  “Him  who  gives  us  rain  from  heaven  /” 

The  Bread-loaf  Superstition. 

A  singular  custom,  which  became  popular  in  this  city  only 
eighteen  or  twenty  years  ago,  affords  ample  materials  illustra¬ 
tive  of  some  remarkable  traits  of  Chinese  heathenism  as  exist¬ 
ing  here. 

It  came  to  pass  that  the  temple  of  the  Nine  Happinesses, 
located  in  the  suburbs  near  the  south  gate,  and  devoted  to  the 
worship  of  the  '•'■Five  Balers  f  was  in  want  of  money.  Its 
trustees  or  managers  agreed  to  recommend  the  practice  of  a 
superstition  relating  to  a  certain  use  of  loaves  of  bread  or  bis¬ 
cuit,  hoping  thus  to  replenish  its  coffers,  in  which  object  they 
were  in  a  few  years  very  successful. 

The  committee  accordingly  gave  out  that,  at  a  specified 
time,  the  Five  Rulers  would  have  in  readiness,  to  bestow  upon 
those  #>f  their  worshipers  who  might  ask  for  them,  certain 
loaves  of  wheat  bread,  on  the  understanding  that  they  were 
to  return  the  following  year  as  a  thank-offering  twice  the 


THE  “BREAD-LOAF”  SUPERSTITION.  123 

number  received.  The  manner  of  asking  was  this :  the  wor¬ 
shipers  presented  themselves  before  the  images  of  the  Five 
Rulers  with  a  brace  of  candles  and  three  incense-sticks,  and 
having  plated  them  respectively  in  the  candlesticks  and  the 
•  censers  belonging  to  the  temple,  they  knelt  down  and  bowed 
three  times  before  the  images,  at  the  same  time  making  par¬ 
ticular  requests — e.  (/.,  for  success  in  business,  for  the  recovery 
from  sickness  of  some  member  of  their  family,  or  for  continu¬ 
ance  in  health,  etc.,  according  as  they  pleased  or  preferred. 
On  arising  from  their  knees,  they  received  some  of  the  loaves 
which  had  been  placed  before  the  idols,  one,  or  two,  or  more, 
as  they  wished.  Their  names,  the  name  of  the  neighborhood 
in  which  they  lived,  and  the  number  of  loaves  given  them,- 
were  entered  in  a  book  by  the  clerk  or  registrar.  The  wor¬ 
shiper  was  understood,  under  the  circumstances  of  the  case,  to 
come  under  the  special  protection  of  their  majesties.  They 
shared  with  him  some  of  their  food  £*  his  particular  entreaty, 
and  less  could  not  reasonably  be  expected  than  that  they 
should  exert  themselves  to  enable  him  to  attain  the  object  of 
his  heart’s  desire!  Having  received  these  loaves  of  bread,  the 
man  (for  women  are  not  permitted  to  engage  in  devotional 
acts  in  the  temples  of  the  Five  Rulers)  returned  home  to  di¬ 
vide  them  among  the  members  of  his  household,  all  mutually 
enjoying  the  favor  of  these  gods,  and  mutually  anticipating 
the  blessing  prayed  for. 

The  succeeding  year,  on  days  indicated  bj  a  public  notice 
from  the  temple  committee,  those  who  had  received  loaves  of 
bread  the  previous  year  were  expected  to  bring  to  the  temple 
their  thanksgivings  ;  and  an  opportunity  was  given  to  them 
to  take  more  on  the  same  terms,  and  the  same  privilege  was 
extended  to  any  other  person  who  was  disposed  to  cultivate 
the  protection  of  the  Five  Rulers  in  this  way.  Those  who 
came  to  render  thanks  were  expected  not  only  to  bring  double 
the  number  of  loaves  received  the  year  before,  or  the  cost  in 
.money  of  double  the  number  received,  but  also  a  small  quan¬ 
tity  of  mock-money,  which  they  were  to  burn  for  the  benefit 
of  these  gods.  They  were  required  also  to  burn  incense  and 
candles,  and  to  bow  down  before  the  idols  when  exj#essing 
their  thanks  in  the  same  manner  as  when  they  solicited  the 
loaves. 


124  SINGULAR  AND  POPULAR  SUPERSTITIONS. 

This  superstition,  thus  inaugurated  by  the  Nine  Happiness¬ 
es  temple,  has  become  exceedingly  popular.  Other  temples 
erected  in  honor  of  the  Five  Rulers  imitated  the  example,  like¬ 
wise  having  an  eye  to  the  '•'■material  aid ”  received.  Some 
temples  devoted  to  the  worship  of  a  celebrated  goddess,  who 
is  regarded  as  the  goddess  of  midwifery,  have  also  adopted  a 
similar  superstition  on  the  occasion  of  celebrating  her  birth¬ 
day  in  the  first  Chinese  month  of  every  year.  But  the  tem¬ 
ple  of  the  Niue  Happinesses,  which  commenced  this  supersti¬ 
tion  on  an  extensive  scale,  has  by  far  the  most  numerous  cus¬ 
tomers  for  its  loaves.  The  quantity  which  is  annually  exposed 
for  sale  in  the  streets  of  the  suburbs  near  that  temple,  the 
•latter  part  of  April  or  the  first  of  May,  is  enormous. 

In  answer  to  inquiries  why  the  peojfie  should  so  soon  have 
adopted  this  use  of  bread-loaves  in  such  numbers,  it  is  assert¬ 
ed  that,  not  long  after  its  recommendation  by  the  temple  of 
the  Nine  Happinesses,  s#me  individuals  did  actually  succeed 
in  attaining  the  object  for  which  they  specially  prayed  before 
the  Five  Rulers !  which  success  they  attributed,  under  the 
circumstances,  to  the  favor  of  these  gods.  This  was  noised 
abroad,  and  excited  others  to  try  the  same  means.  Now,  the 
custom  having  become  established. and  popular,  multitudes  an¬ 
nually  observe  it,  not  so  much  because  every  worshiper  is  sure 
to  attain  his  wish — for  experience  shows,  of  course,  that  he  is 
not — but,  in  part,  because  these  Rulers,  being  supposed  to  rule 
over  the  cholera,  and  other  epidemic  or  pestilential  diseases 
prevalent  in  the  summer  time,  are  much  feared  by  the  com¬ 
mon  people.  If  they  should  not  be  honored  as  usual,  it  is  sur¬ 
mised  they  might  exhibit  their  displeasure  by  causing  an  un¬ 
usual  amount  of  sickness  and  of  death  in  the  community.  It 
is  reported  that  a  certain  person  once  solicited  bread-loaves 
in  the  usual  manner  at  the  temple  of  the  Nine  Happinesses, 
and  afterward  went  over  to  the  island  of  Formosa  without 
returning  thanks  in  person,  and  without  having  made  any  ar¬ 
rangement  for  its  being  done  by  another  in  his  name.  On 
his  return  to  this  place  after  several  years’  absence,  having 
amassed  considerable  money,  but  still  neglecting  to  make  the 
usual  tl#mk-offeriug  according  to  rule,  it  is  reported ,  these  gods 
went  themselves,  or  sent  one  of  their  assistant  images,  to  his 
house  one  night,  and  demanded  the  usual  offering.  His  delin- 


UNBELIEF  OF  SOME  LITERARY  MEN. 


125 


quencies  having  thus  been  vividly  recalled  to  mind,  he  decided 
to  make  the  thanksgiving  of  mock-money  and  of  loaves,  or  the 
value  of  the  loaves,  reckoned  according  to  geometrical  pro¬ 
gression,  the  ratio  being  two,  and  the  terms  being  equal  to 
the  number  of  years  during  which  he  neglected  to  give  the 
thank-offering.  He  also  had  some  theatrical  shows  enacted  in 
their  honor  and  at  his  expense.  Such  a  story,  once  afloat  in 
this  city,  whatever  were  the  real  facts  in  the  case,  produced  a 
prodigious  effect  on  the  superstitious  and  credulous  minds  of 
the  Chinese,  leading  many,  who  never  previously  engaged  in 
the  custom,  to  begin  it,  in  the  hope  of  being  successful  in  their 
wishes  or  plans,  and  many  others  to  render  prompt  thanksgiv¬ 
ing  who  had  neglected  to  do  it,  according  to  the  tacit  under¬ 
standing  when  they  received  the  loaves.  The  temple  which 
issues  these  loaves  has  no  legal  claim  on  the  receiver  of  them 
for  the  value  of  the  quantity  given  him,  much  less  for  the  value 
of  double  the  number  given.  The  obligation  to  repay  is  only 
implied,  and  depends  for  its  fulfillment  solely  on  the  authority 
of  custom,  and  on  the  selfish  and  superstitious  fears  of  the  re¬ 
cipient  of  the  loaves. 

Most  of  those  who  engage  in- this  superstition  belong  to  the 
lower  and  the  trading  classes.  Few  of  the  literary  class  en¬ 
gage  in  this  custom,  except  for  sport,  and  in  order  to  get  some 
sweet  cake  to  eat  gratis.  They  do  not  do  it  to  propitiate  the 
favor  of  the  Five  Rulers,  but  rather  to  set  their  imagined 
power  at  defiance.  It  is  currently  reported  that  not  unfre- 
quently  some  of  the  literary  class  go  to  the  temples  where 
they  are  not  personally  known,  and  get  as  many  of  the  loaCes 
as  they  can  for  themselves,  and  also  get  some  for  fictitious 
persons,  \niose  names  and  residence  they  profess  to  give  with 
due  solemnity  and  apparent  sincerity.  These  loaves  are  then 
taken  home  or  to  some  rendezvous,  where  they  are  consumed, 
with  the  utterance  of  no  very  respectful  sentiments  toward  the 
Five  Rulers,  having  cost  them  only  a  penny  gr  two  for  the  in¬ 
cense  and  candles  used  while  presenting  their  requests  for  the 
loaves.  As  for  kneeling  down  and  bowing  their  heads  in  hon¬ 
or  of  the  Rulers,  assuming  the  posture  and  the  appearance  of 
sincere  worshipers  before  the  images,  they  have  no  *onscien- 
tious  scruples  about  such  practical  hypocrisy.  Such  people, 
of  course,  never  calculate  to  return  thanks.  It  is  believed, 


126 


SINGULAR  AND  POPULAR  SUPERSTITIONS. 


however,  that  the  proportion  of  those  who  do  not  make  a 
thank-offering  for  loaves  received  is  exceedingly  small,  literary 
persons  sometimes  excepted.  Few  of  the  common  people 
would  dare  to  treat  the  Five  Rulers  in  such  a  manner  as  do 
literary  men,  for  fear  of  exciting  their  displeasure  and  incur¬ 
ring  their  revenge. 

The  number  of  families  which  observe  this  superstition  an¬ 
nually  has  been  estimated  by  Chinese  variously,  ranging  from 
ten  to  forty  per  cent.  Many  families  engage  in  it  only  once 
or  twice,  while  some  never  engage  in  it  at  all. 

The  loaves  are  sweet,  and  cooked  by  steaming.  They  are 
usually  round  or  roundish,  from  five  to  seven  inches  in  diame¬ 
ter,  about  two  inches  thick,  and  weigh,  probably,  from  eight 
to  twelve  ounces.  They  cost  from  two  to  four  cents  each,  as 
purchased  at  the  shops  or  stands  for  use  as  thanksgiving.  The 
cost  of  the  incense  and  the  candles  used  by  the  devotee  while 
preferring  his  request  for  loaves  is  usually  less  than  a  cent. 
When  he  renders  thanks,  the  additional  exjjense  for  mock- 
money,  besides  the  loaves  or  their  value,  is  from  half  a  cent  to 
three  or  four  cents,  according  to  the  quantity  of  mock-money 
he  is  pleased  to  purchase  and.  consume,  as  a  contribution  to 
the  invisible  treasury  of  the  Five  Rulers.  Although  this  mock- 
money  costs  a  very  small  sum,  it  is  believed  to  represent  a 
large  amount  of  gold  and  silver,  into  which  it  is  believed  to  he 
changed  at  the  moment  of  burning. 

The  annual  aggregate  of  the  profits  of  the  bread-loaf  super¬ 
stition  to  the  temples,  though  comparatively  small  in  itself,  is 
enormous  when  considered  with  reference  to  the  amount  of 
capital  invested,  being  nominally  100  per  cent,  on  tlm  value  of 
the  loaves  conferred  on  worshipers  each  year.  Eacn  loaf  giv¬ 
en  out  one  year,  according  to  the  theory,  brings  in  two  loaves, 
or  the  value  of  two,  the  next  year.  If  the  recipient  omits  to 
render  thanks  in  this  way  the  first  year  after  he  has  received 
them,  he  is  expected,  as  a  penalty,  to  give  the  second  year  aft¬ 
er  four  loaves,  or  the  value  of  four  loaves ;  if  still  neglectful 
the  third  year,  eight,  or  the  value  of  eight;  the  fourth  year, 
sixteen,  or  the  valhe  of  sixteen,  etc.,  increasing  in  the  geomet¬ 
rical  ratio  of  two,  according  to  the  number  of  years  passed 
over,  until  he  pays  the  debt,  or,  rather,  returns  his  thanks  for 
.the  favors  of  the  Rulers.  The  loaves  that  are  paid  into  the 


DEBTS  TO  THE  FIVE  RULEBS  UNPAID  BY  CHRISTIANS.  127 

temple  as  thank-offerings  are  either  given  out  to  applicants  for 
loaves  to  take  away,  or  exposed  for  sale  in  the  street  to  those 
who  wish  to  purchase  loaves  with  which  to  make  thank-offer¬ 
ings.  In  this  way,  the  same  loaf  may  be  presented  to  the  tem¬ 
ple  as  a  thank-offering  by  one  person,  and  sold  by  the  agent  of 
the  temple  to  another  devotee,  who  again  presents  it  as  a  thank- 
offering,  etc.,  several  times  in  the  course  of  a  few  days.  The 
theory  is  to  pay  the  full  value  of  the  loaves  in  money  when 
the  loaves  themselves  are  not  presented  as  a  thank-offering ; 
but  of  late  years,  in  practice,  the  temples  are  willing  to  take  a 
little  less  than  their  value,  if  paid  for  in  ready  cash,  thus  giv¬ 
ing  the  temple  no  farther  trouble  in  disposing  of  them. 

Five  young  men,  members  of  the  native  churches  belonging 
to  one  of  the  American  missions  in  this  city,  before  their  con¬ 
version  to  Christianity,  received  loaves  on  application  to  the 
Five  Rulers.  Three  of  them  paid,  in  due  time,  the  customary 
thanksgiving ;  the  other  two  never  have,  and,  of  course,  never 
will  pay  it,  if  they  are  true  Christians.  One  of  them  delayed 
paying  it  for  a  year  or  two,  for  some  reason ;  afterward,  be¬ 
coming  connected  with  the  mission  boarding-school,  and  some¬ 
what  interested  in  the  doctrines  of  the  Gospel,  the  question  oc¬ 
curred  to  him  whether  he  ought  or  ought  not  to  settle  the  ac¬ 
count  in  the  regular  manner.  He  was  advised  not  to  do  it,  as 
being  inconsistent  with  the  principles  of  the  Christian  religion. 
Were  he  now  to  return  thanks  for  the  two  loaves  he  received 
ten  years  ago,  according  to  the  rule  of  reckoning  the  number, 
he  would  require  1024  loaves,  enough  to  fill  some  eight  or  ten 
large  baskets,  in  order  to  pay  his  debt  of  gratitude. 

Miscellaneous  Superstitious  Practices. 

They  invite  the  God  to  take  some  Tea— When  a  procession 
in  honor  of  a  popular  idol  is  about  to  pass  along,  the  residents 
of  a  neighborhood  sometimes  club  together  and  bear  the  ex¬ 
pense  of  honoring  the  divinity  in  the  following  manner  :  They 
arrange  several  tables  by  the  wayside,  each  having  a  censer 
with  lighted  incense,  two  pairs  of  candlesticks,  each  with  a 
large  candle  ;  a  flower-vase,  with  fresh  flowers  ;  a  plate  of  the 
best  fruits  of  the  season,  with  three  ci^ds  of  tea  in  other 
words,  they  present  him  some  tea.  As  the  sedan  having  the 
god  in  it  comes  along  opposite  the  table,  some  one  takes  a  slip 


128  SINGULAR  AND  POPULAR  SUPERSTITIONS. 


of  bamboo  having  the  two  words  “  tea  lot ”  written  upon  it,  and 
presents  it  as  if  for  the  inspection  of  the  occupant  of  the  sedan. 
The  bearers  stop,  and  the  man  kneels  down  on  the  ground  and 
reverently  offers  the  three  cups  of  tea,  one  by  one,  to  the  god 
in  the  sedan  to  drink.  When  this  farce  is  completed  the  bear¬ 
ers  proceed  on  their  way.  The  object  of  doing  this  is  to  pro¬ 
cure  the  favor  of  the  god  in  causing  the  neighborhood  to  be 
healthy,  and  its  residents  prosperous  in  business  or  in  literary 
pursuits.  Sometimes  one  person  has  this  presentation  of  tea 
made  before  the  god  at  his  own  expense  and  for  his  own  spe¬ 
cial  benefit.  The  expense  is  small,  but  the  benefit  is  believed 
to  be  large. 

They  make  a  Feast  for  the  Idol. — This  differs  from  the  pre¬ 
sentation  of  tea  principally  in  the  circumstance  that  it  is  very 
much  more  expensive.  A  large  number  of  tables  are  arranged 
by  the  side  of  the  street,  which  are  filled  with  the  most  expen¬ 
sive  edibles  used  by  the  Chinese,  as  beche  de  mer,  sinews  of  the 
deer  and  the  buffalo,  fish-fins,  etc.,  together  with  a  hog’s  head, 
a  goat’s 'head,  a  whole  goose,  a  whole  fowl,  a  whole  duck,  be¬ 
sides  incense,  candles,  and  mock-money.  A  large  display  is 
made  of  plates  covered  with  choice  fruits,  cakes,  and  preserves. 
The  neighbors  who  are  interested  often  stand  near  the  tables 
holding  a  stick  of  lighted  incense  in  their  hands.  When  the 
god  comes  opposite  to  the  principal  table,  the  bearers  stand 
still,  and  a  priest  of  the  Tauist  sect,  employed  for  the  occasion, 
takes,  one  by  one,  several  of  the  plates,  and  holds  them  toward 
the  idol.  He  does  the  same  thing  with  the  tea,  wine,  etc. 
These  are  all  returned  to  the  tables.  He  finally  reads  a  paper 
containing  the  names  of  those  who  furnished  the  feast,  who 
thereby  express  their  prayers  for  protection  in  health,  or  re¬ 
covery  from  sickness,  or  success  in  study  and  business.  After 
this  the  procession  proceeds  on  its  way. 

.  They  obtain  some  Incense  Ashes. — When  an  individual  is 
about  to  start  on  some  dangerous  journey,  he  frequently  goes 
to  the  temple  devoted  to  the  worship  of  the  divinity  he  prefers 
to  acknowledge  as  his  protector,  and  burns  incense,  candles, 
and  mock-money  before  the  image,  accompanied  with  the  cus¬ 
tomary  prostrations.#  He  then  takes  some  of  the  incense  from 
the. censer  before  the  image  and  puts  it  in  a  small  red  bag  or 
paper.  Or,  in  case  of  sickness  in  one’s  family,  or  for  whatever 


OBTAINING  REPRESENTATIVE  INCENSE  ASHES.  129 

reason  it  is  desirable  to 
worship  in  the  house 
a  particular  divinity 
the  image  of  which  he 
does  not  possess,  some 
incense  ashes  from  the 
censer  before  the  image 
of  that  divinity  stand- 
•  ing  in  his  temple  is  ob¬ 
tained  in  the  manner 
just  described.  The 
red  paper  or  bag  of  in¬ 
cense  ashes,  represent¬ 
ing  the  divinity,  is  then 
carried  home  with  great 
solemnity.  The  bearer 
'  carries  it  in  one  hand, 
held  in  front  of  him,  in 
connection  with  a  light¬ 
ed  stick  of  incense,  and 
carrying  over  his  head, 
in  his  other  hand,  an  bringing  home  representative  incense  ashes. 
open  umbrella,  if  he  is 

on  foot.  If  he  does  not  carry  an  umbrella,  he  rides  in  a  sedan, 
carrying  ^ie  incense  and  the  incense  ashes  in  a  similar  way. 
It  is  considered  necessary  to  shield  the  ashes,  en  route  from  the 
temple  to  his  home,  from  the  rain,  if  raining,  or  from  the  sun’s 
rays,  if  the  surf  is  shining.  On  arriving  at  his  home,  the  in¬ 
cense  is  suspended  in  a  convenient  place,  or  put  in  the  censer 
and  worshiped  regularly,  just  as  the  image  of  the  divinity 
would  be  worshiped  if  possessed.  The  man  in  the  streets, 
with  umbrella  and  incense,  presents  a  singular  appearance. 

If  the  man  is  to  go  on  a  journey,  he  takes  the  bag  of  incense'* 
along  with  him,  suspended  from  his  neck  or  from  a  button¬ 
hole.  When  he  stops  for  the  night,  he  takes  it  off  and  burns 
incense  and  candles  before  it,  to  insure  protection  from  the  god 
it  represents.  If  he  returns  successful  from'  his  journey,  and 
in  health,  the  credit  is  given  to  the  god  he  worshiped  while 
absent,  and  oftentimes  expensive  offerings,  as  a  token  of  his 
gratitude,  are  made  before  the  idol  whence  he  originally  ob- 

F  2 


130  SINGULAR  AND  POPULAR  SUPERSTITIONS. 

tained  the  ashes,  and  the  ashes  he  took  with  him  are  returned 
to  the  censer  whence  he  obtained  them. 

In  houses  where  the  ashes  are  no  longer  worshiped,  the  sick 
having  recovered,  they  are  returned  to  the  censer  whence  they 
were  taken,  with  the  presentation  of  a  thanksgiving.  In  case 
the  sick  one  did  not  recover,  or  success  in  regard  to  the  object 
sought  did  not  result,  sometimes  they  are  thrown  away,  as  of 
no  “efficaciousness,”  and  sometimes  they  are  returned  to  the 
censer  whence  they  were  taken,  lest  the  divinity  should  be  of¬ 
fended,  but  without  a  thanksgiving.  Occasionally  they  are 
put  into  the  midst  of  mock-money,  which  is  burnt  up.  This  is 
regarded  as  a  respectful  method  of  disposing  of  the  incense 
ashes  originally  obtained. 

They  pray  for  a  Dream. — Many  people,  in  case  they  find 
great  difficulty  in  deciding  what  course  to  take  in  regard  to 
an  important  subject  under  consideration,  visit  some  popular 
temple,  and, having  burned  incense  and  candles,  beg  the  divin¬ 
ity  worshiped  to  favor  them  with  a  dream  shedding  light  on 
the  subject  of  their  perplexity,  which  they  briefly  state.  They 
frequently  sleep  before  the  idol,  burning  incense  and  candles. 
Should  they  have  a  dream,  they  rise  and  ask  by  means  of  the 
ka-pue  whether  the  dream  was  sent  by  the  god  to  shed  light 
on  their  course,  in  answer  to  their  prayer.  If  an  affirmative 
answer  is  received,  they  proceed  to  study  the  character  of  the 
dream,  and  endeavor  to  decide  from  its  teachings  ^vhat  they 
should  do  in  regard  to  the  subject  under  consideration,  and 
whether  they  will  be  successful.  Some  persons  do  not  use  the 
ka-pue  in  order  to  ascertain  the  origin  of  their  dreams.  These 
persons,  it  is  affirmed,  are  liable  to  be  led  astray  by  “  wild 
dreams ,”  that  is,  dreams  not  sent  by  the  god.  It  is  believed 
that  the  use  of  the  ka-pue  decides  whether  the  divinity  wor¬ 
shiped  is  the  author  of  the  dream.  If  he  is,  its  teachings  are 
n-egarded  as  correct  and  infallible. 

They  burn  a  Tamp  before  the  Gods. — It  is  a  frequent  prac¬ 
tice  for  people  to  make  specific  vows  in  regard  to  burning  a 
lamp  before  some  particular  god  or  goddess,  in  the  temple  ded¬ 
icated  to  the  divinity,  for  a  month  or  a  year,  for  the  night-time 
only,  or  both  day  and  night,  during  the  period  specified.  The 
object  sought  is  wealth  or  honor,  or  long  life,  or  recovery  from 
sickness,  etc.  He  usually  qmploys  the  temple-keeper  to  buy 


TRANQUILLIZING  THE  EARTH  AND  THE  GODS.  181 

the  oil  and  trim  the  lamp — in  other  words,  the  expense  of  car¬ 
rying  out  the  vow  by  proxy  is  paid  by  the  one  who  made  it. 
Its  benefits  are  expected  to  accrue  to  the  vower. 

They  burn  a  Lantern  before  the  Heavens. — Sometimes  peo¬ 
ple  prefer  to  vow  to  burn  a  lantern  before  the  heavens.  The 
lantern  is  usually  suspended  in  front  of  the  dwelling-house  of 
the  vower.  In  such  a  case,  it  is  trimmed  by  himself  or  some 
member  of  his  family.  Various  inscriptions  are  found  upon 
such  lanterns — sometimes  simply  two  words,  '•'•heavenly  lan¬ 
tern  ,”  or  “  the  divine  lantern ,”  or  '•'•heaven  and  earth  lantern ,” 
or  “  heaven  and  earth  divine  lantern.”  Such  inscriptions  in¬ 
dicate  that  these  lanterns  are  in  honor  of  the  objects  or  divini¬ 
ties  mentioned.  They  are  lighted  up  early  in  the  evening,  usu¬ 
ally  burning  out  one  or  two  caudles  nightly. 

Many  also  make  vows  to  the  “  twenty-four  gods  of  heaven ,” 
or  to  the  “  Mother  of  the  Measure,”  writing  the  appropriate 
title  upon  the  lantern  they  devote  to  carrying  out  their  vows. 
On  the  occurrence  of  the  birthday  of  the  god  or  the  goddess, 
the^amily  generally  present  an  offering  of  meats,  fish,  and  veg¬ 
etables.  On  the  first  and  fifteenth  of  each  month  they  also 
regularly  burn  incense  in  honor  of  the  divinity  whose  title  is 
on  their  lantern,  before  the  heavens.  The  objects  sought  are 
various,  as  male  children,  recovery  from  disease,  or  success  in 
trade. 

They  tranquillize  the  Earth  and  the  Gods. — When  one  has 
built  a  new  house,  it  is  the  custom  not  to  occupy  it  until  a  su¬ 
perstitious  performance  has  been  acted,  in  order  to  tranquillize 
the  earth.  The  Chinese  imagine  that  there  are  local  deities, 
or  “  wild  spirits  or  ghosts,”  which  would  disturb  and  annoy 
the  inhabitants  of  a  new  house  unless  they  are  first  pacified 
and  propitiated  ;  hence  some  priest  is  employed  to  come  to  the 
premises  and  recite  his  incantations  which  relate  to  the  sub¬ 
ject.  In  this  way  the  earth,  or  the  deities  which  preside  over 
the  earth  under  the  house,  will  be  tranquillized  and  pacificated, 
and  the  family  may  move  in  and  dwell  in  safety. 

In  case  of  building  a  new  temple  or  making  a  new  idol,  a 
similar  ceremony  must  be  performed  in  order  to  tranquillize 
the  gods  or  the  local  deities.  Unless  it  should  be  duly  and 
reverently  dedicated,  it  is  believed  that  worship  in  the  temple, 
or  incense  burnt  before  the  god,  will  be  attended  with  little  or 
no  profit. 


132 


SINGULAR  ANI)  POPULAR  SUPERSTITIONS. 


They  present  a  Sacrifice  to  the  Great  Tear. — The  general 
appellation  of  a  class  of  gods  is  Great  Year.  Each  has,  how¬ 
ever,  a  surname  and  given  name  distinguishing  him  from  all 
the  rest.  They  number  sixty,  one  for  each  year  of  the  Chi¬ 
nese  cycle.  When  all  have  been  successively  worshiped,  the 
first  on*  the  list  again  becomes  the  real  object  of  worship,  rul¬ 
ing  over  the  current  year.  It  thus  occurs  that  in  different  cy¬ 
cles  the  same  divinity  presides  over  the  same  relative  year  in 
each,  as  the  first,  tenth,  or  twentieth,  etc.  The  god  for  any 
current  year  is  very  often  worshiped  by  people  during  that 
particular  year,  in  order  to  secure  to  them  exemption  from  dis¬ 
ease  or  death,  or  recovery  from  sickness  during  the  year.  On 
the  celebration  of  birthdays,  the  Great  Year  is  often  wor¬ 
shiped  at  the  residence  of  the  person  for  whose  benefit  the 
ceremony  is  performed,  usually  under  the  open  heavens.  At 
other  times  it  is  done  at  the  temple  dedicated  to  the  Great 
Year. 

Some  of  the  offerings  are  placed  upon  the  table  which  holds 
the  incense  and  the  candles.  A  part  is  put  under  the  t^ble, 
on  a  sieve  made  of  bamboo  splints.  Some  mock-money  is 
placed  there,  with  a  small  image  cut  out  of  paper,  represent¬ 
ing  the  man  in  whose  behalf  the  aid  of  the  god  is  implored. 
Some  fowl’s  blood,  a  raw  or  uncooked  egg,  and  sometimes  a 
piece  of  raw  meat,  three  plates  of  cooked  meats,  and  three  cups 
of  wine,  are  also  put  on  the  tray.  When  every  thing  is  ready, 
the  priest  who  conducts  the  service  lights  the  candles  and  in¬ 
cense,  commences  the  ringing  of  his  bell  and  the  chanting  of 
his  formulas,  by  which  he  invites  the  Great  Year  to  protect 
the  individual  from  death,  or  restore  him  to  health,  according 
to  circumstances.  At  the  proper  jjeriod,  the  paper  image  un¬ 
der  the  table  and  the  mock-money  are  taken  outside  and  burnt 
up.  This  is  supposed  to  denote  that  the  individual’s  request 
will  be  granted. 

They  see  in  the  dark. — In  case  things  are  stolen  or  lost,  or 
in  case  of  the  sickness  of  a  friend  or  child,  people  sometimes 
have  resort  to  a  class  of  person's  who  profess  to  be  able  to 
“  see  in  the  dark”  in  regard  to  stolen  goods,  or  to  tell  what 
has  been  done  by  some  devil  or  imp  causing  sickness.  For 
example,  if  one  has  become  ill,  and  medicine  seems  to  have  no 
good  effect,  a  person  who  is  believed  to  be  able  to  “  see  in  the 


133 


“SEEING  in  the  dark.” 

dark”  is  sometimes  called  upon  to  indicate  what  is  his  disease, 
and  by  what  means  he  may  be  made  Avell.  After  a  time,  he 
pretends  to  tell  what  imp  or  evil  influences  are  troubling  the 
sick  man,  and  makes  suggestions  as  to  what  temple  he  should 
apply  for  aid,  what  kind  of  a  vow  he  should  make,  or  by  what 
means  generally  he  may  expect  to  recover  from  his  disease. 

In  regard  to  stolen  goods,  he  tells  what  sort  of  a  person  has 
them,  how  old  he  is,  what  kind  of  clothing  he  has,  etc.,  letting 
the  individual  interested  find  the  thief  from  the  description 
given  of  him.  The  one  who  professes  to  “  see  in  the  dark” 
does  not  use  incense  and  candles  in  the  usual  way,  but,  holding 
a  lighted  stick  of  incense  in  his  hand,  he  marches  slowly  about 
the  house,  the  candles  having  been  blown  out  or  removed. 


134 


BUSINESS  CUSTOMS. 


CHAPTER  V. 

BUSINESS  CUSTOMS. 

System  of  Gobetweens  or  Middle-men  in  the  Transaction  of  important  Business : 
Their  Pay.  — An  advertising  Medium.  — Buyer  and  Seller  liable  to  be 
duped. — A  Class  corresponding  to  Commission  Merchants. — Female  Go- 
betweens. —  Banking,  Bank-bills,  and  Cash :  Banks  private. — Former 
Government  Bank-bills. — -Iron  Cash. — “Gutting”  Banks. — Panic  among 
Bankers. — Running  a  Bank. — Ancient  Cash. — Value  of  Cash. — Hong 
Kong  Coins. — Money-lending  Clubs  without  Interest:  “Shaking  Club.” — 
“  Snake-casting-its-Skin  Club.” — “Dragon-headed  Club.” — Trading  and 
Shop-keeping:  Unions  for  mutual  Protection  and  Benefit.  —  One-price 
Shops. — Annual  Meeting  of  Unions. — Worship  of  the  God  of  Wealth. — 
Burning  Incense  and  Mock-money  on  the  second  and  sixteenth  of  the 
Month  for  wandering  Spirits. — Miscellaneous  Business  Customs:  Bargain 
Money. — Apprentices. — “Beating  Man’s  Life.” — Borrowing  Money  by 
depositing  Silver  as  Security. — Fixed  Paydays  or  short  Credit. — Pawn¬ 
shops. — Borrowing  Money  of  the  “Five  Emperors.” — Expedient  for  eject¬ 
ing  Tenants. — Singular  Method  of  mortgaging  Property. 

The  System  of  Gobetweens  or  Middle-men  in  the  Transaction 
of  important  Business. 

The  employment  of  gobetweens  ov  middle  persons  between 
the  two  principals  in  the  transaction  of  many  kinds  of  business 
is  one  of  the  “  peculiar  institutions”  of  society  as  existing  here, 
and  probably  all  over  the  empire  with  local  modifications. 
The  native  importer  of  goods  from  another  pout  does  not  per¬ 
sonally  negotiate  with  the  retail  or  the  wholesale  buyer.  The 
owner  of  a  house  or  farm,  in  market  for  sale  or  for  rent,  may 
not  be  called  upon  by  those  who  wish  to  purchase  or  rent  for 
themselves.  A  sort  of  professional  persons  are  employed, 
\v#io  are  the  acknowledged  “  gobetweens”  betwixt  the  owners 
and  the  buyers,  or  the  owners  and  the  renters.  The  system 
does  not  extend  to  business  between  ordinary  retailers  and 
their  customers,  but  to  importers,  wholesale  dealers,  and  own¬ 
ers  of  houses  and  lands.  Some  men  are  gobetweens  in  the 
sale  and  purchase  of  rice,  others  of  oil,  others  of  medicines, 
etc.  Generally,  the  same  person  does  not  negotiate  the  sale 


THE  GOBETWEEN  A  WALKING  INTELLIGENCE-OFFICE.  135 

rind  purchase  of  more  than  one  class  of  merchandise  or  prop¬ 
erty. 

The  pay  of  these  gobetweens  is  usually  five  per  cent,  on  the 
sum  of  money  given  by  the  buyer  to  the  seller.  Of  this  per¬ 
centage,  the  buyer  pays  three  and  the  seller  pays  two  parts, 
which  on  large  sums  is  a  very  handsome  compensation  for  his 
trouble  and  responsibility.  It  amounts  to  the  same  thing  as 
clearing  five  per  cent,  commission,  all  the  expense  of  porter¬ 
age  and  transfer  being  defrayed  by  the  buyer,  and  the  middle¬ 
man  being  at  no  expense  for  a  clerk,  office,  or  store. 

The  gobetweens,  who  probably  in  this  city  alone  amount  to 
thousands,  are  constantly  on  the  look-out  for  an  opportunity 
to  close  a  bargain  in  view  of  the  five  per  cent,  commission. 
He  afts  the  part  of  an  advertising  medium ,  a  living  perambu¬ 
lating  newspaper ,  the  use  of  which  costs  the  owner  of  property 
and  the  prospective  buyer  of  it  nothing,  unless  an  actual  trans¬ 
fer  is  effected.  He  spends  his  time  principally  in  traversing 
the  streets,  calling  on  the  wholesale  dealers  and  the  retailers, 
extracting  and  giving  information  relating  to  his  particular 
branch  of  business.  There  are  no  “dailies”  or  “weeklies” 
circulating  among  the*  Chinese  in  this  part  of  the  empire,  in 
which  the  arrival  of  cargoes  of  fresh  goods  is  announced  to 
the  public,  or  the  offer  for  sale  of  landed  property,  etc.,  is  ad¬ 
vertised.  The  work  of  ascertaining  where  different  kinds  of 
merchandise  and  landed  property  for  sale  or  rent  are  to  be 
found,  and  the  quality,  condition,  and  price,  etc.,  is  virtually  in¬ 
trusted  by  retailers  and  buyers  or  renters  to  middle-men.  It 
becomes  their  business  to  gain  information  from  the  holders 
or  owners  of  purchasable  or  rentable  property,  and  impart  it 
to  those  who  may  wish  to  purchase  or  rent.  It  is  necessary 
for  them  to  be  diligent,  not  only  in  ascertaining  facts  from  the 
sellers  in  regard  to  particular  kinds  of  merchandise  offered  for 
sale,  but  also  in  seeking  out  those  who  deal  in  it,  for  their  re¬ 
muneration  depends  wholly  on  their  effecting  a  transfer.  * 

It  will  be  readily  perceived  that  the  buyer  is  liable  to  be 
duped  by  the  gobetween  in  regard  to  quality,  and  particularly 
with  regard  to  price.  There  is  a  great  inducement  for  him  to 
prevaricate  or  falsify  while  negotiating  on  the  subject  in  ques¬ 
tion  with  the  two  principals,  and  oftentimes  there  is  an  oppor¬ 
tunity  to  do  so  with  comparative  impunity,  or  with  few  chances 


136 


BUSINESS  CUSTOMS. 


of  detection.  It  is  the  interest  of  the  seller  and  the  gobetween 
to  close  a  bargain  at'  high  rates.  Sometimes  the  latter  is  led 
to  ask  of  the  buyer  a  higher  price  than  the  one  actually  de¬ 
manded  by  the  seller  or  owner,  in  the  hope  of  making  a  larger 
sum  than  his  ordinary  percentage  would  be.  The  seller  is 
sometimes  privy  to  the  deception  practiced  by  the  gobetween, 
and  comes  to  an  understanding  with  him  in  regard  to  the 
manner  of  dividing  between  them  the  extra  sum  paid  by  the 
buyer,  over  and  above  what  was  really  demanded  by  the  sell¬ 
er.  Foreigners  in  China  have  often  been  thus  swindled  by 
the  rascality  and  the  duplicity  of  those  whom  they  have  been 
obliged,  by  the  established  customs  of  society  3nd  pressure  of 
circumstances,  to  employ  as  their  gobetweeus  in  buying  or 
renting  property.  The  gobetween,  by  coming  to  a  jftavate 
understanding  with  the  buyer,  is  able  sometimes,  by  dint  of 
plausible  prevarication  or  downright  lying,  to  make  more 
money  for  himself  than  the  sum  to  which  his  regular  commis¬ 
sion  or  percentage  would  amount. 

The  facility  for  deception  in  regard  to  price,  quality,  and 
condition  of  property  thus  bought  and  sold  is  undoubtedly 
one  of  the  worst  features  of  this  system  of  gobetweens  in  busi¬ 
ness  as  transacted  among  the  Chinese.  Except  in  regard  to 
some  staple  commodities,  the  prices  of  which  become  generally 
known  to  the  public,  the  seller  and  the  buyer  can  not  ordina¬ 
rily  be  certain  as  to  the  real  state  of  the  case  between  them¬ 
selves.  Oj^course  each  knows  what  the  sum  is  which  he  has 
paid  or  received,  as  the  case  may  be,  but  he  can  not  know  the 
absolute  truth  in  regard  to  the  other  party.  The  buyer  is  par¬ 
ticularly  liable  to  be  duped  by  the  gobetween  through  the 
complicity  of  the  seller,  provided  the  gobetween  thinks  he  can 
practice  the  deception  without  the  probability  of  detection. 
A  regard  to  their  reputation,  and  to  the  prospect  of  future 
employment  by  the  principals,  doubtless  often  has  a  great  re¬ 
straining  influence  over  middle-men  who  are  tempted  to  dupe 
and  defraud. 

Probably  this  system  will  be  continued  in  China  until  news¬ 
papers  and  prices  current  shall  have  been  established  and  pat¬ 
ronized  by  owners  and  buyers  of  property  generally,  and  until 
the  numerous  middle-men  shall  have  embraced  some  other 
means  of  earning  a  living — a  period  which  seems  to  be  indefi- 


ANOTHER  CLASS  OF  GOBETWEENS. 


137 


nitely  remote.  At  present,  with  all  its  objections,  it  is  a  nec¬ 
essary  as  well  as  peculiar  institution  ;  its  abolition,  without  as 
good  a  substitute,  would  produce  intolerable  stagnation  and 
confusion  in  the  transaction  of  business.  The  Chinaman  who 
has  a  quantity  of  tea,  oil,  wood,  sugar,  cloth,  or  paper  for  sale, 
but  Avho  should  decline  to  comply  with  the  established  cus¬ 
toms  of  society  in  relation  to  this  subject,  would  not  readily 
find  purchasers  for  his  goods.  The  tea  trade  with  foreigners 
is  almost  exclusively  carried  on  by  the  agency  of  gobetweens, 
the  foreign  principal  on  the  one  hand  and  the  native  principal 
on  the  other  hand  seldom  negotiating  with  each  other. 

The  gobetweens  who  devote  themselves  to  the  effecting  of 
sales  of  the  same  general  description  of  property,  if  quite  nu¬ 
merous,  often  form  themselves  into  a  kind  of  union  or  club. 
The  members  of  each  of  these  associations  meet  in  some  tem¬ 
ple  once  or  twice  annually,  for  the  purpose  of  worshiping  and 
rendering  -thanks  unto  the  god  it  has  adopted  as  patron. 
Wholesale  dealers,  importers,  retailers,  and  manufacturers 
must  conform  to  the  rules  jvhich  the  gobetweens  make,  or 
they  would  find  it  impracticable  to  dispose  of  their  goods  on 
profitable  terms,  and  with  dispatch. 

In  important  cases,  especially  in  the  case  of  the  sale  or  the 
renting  of  houses  or  farms,  or  betrothal  in  marriage,  the  name 
and  signature  of  the  gobetween  are  necessary  to  the  validity 
oi  the  written  instrument.  In  case  of  future  trouble  in  regard 
to  the  subject,  the  gobetween  is  involved,  and  is  required  by 
custom,  if  not  by  law,  to  aid  in  its  settlement.  His  responsi¬ 
bility  ceases  only  with  bis  life. 

There  is  another  class  of  gobetweens  who  correspond  more 
nearly  to  commission  merchants  at  the  West  than  the  class 
above  described,  having  extensive  warehouses  or  godowns, 
where  the  owner  may  deposit  his  goods  for  inspection  and 
sale.  The  buyer  in  these  cases  oftentimes  employs  a  gobe¬ 
tween  of  the  class  first  spoken  of  to  make  his  purchases.  He 
is  obliged  to  pay  the  employes  or  hired  men  in  the  establish¬ 
ment  a  small  percentage  on  the  value  paid  for  the  goods,  and 
sometimes  is  required  to  reckon  a  certain  per  cent,  on  his  pur¬ 
chase,  which  goes  to  the  commission  merchant  as-part  of  his 
commission,  the  balance  being  deducted  from  the  sum  received 
for  the  goods  sold.  This  class  of  middle-men  or  commission 


138 


BUSINESS  CUSTOMS. 


merchants  is  quite  numerous ;  many  of  the  most  extensive 
warehouses  or  stores  among  the  Chinese  belong  to  it. 

Females  are  extensively  employed  as  gobet weens  in  the 
transaction  of  some  kinds  of  business,  as  in  the  sale  of  female 
slaves,  in  the  hiring  of  nurses  in  wealthy  families,  in  contract¬ 
ing  marriages,  in  guying  female  ornaments  and  attire,  when 
the  nature  of  the  case  requires  access  to  the  ladies  in  the  pri¬ 
vate  apartments.  For  their  services  they  receive  compensa¬ 
tion  regulated  by  the  circumstances  of  the  case,  or  by  the  pe- 
culiar'customs  of  society  relating  to  the  subject. 

The  engagement  of  individuals  in  marriage  is  always  done 
here  by  the  agency  of  a  gobetween.  The  persons  chiefly  con¬ 
cerned  have  usually  no  voice  in  the  matter,  nor  are  they  often 
consulted.  The  gobetween  is  employed  by  the  parents  of  the 
parties  to  attend  to  the  particulars  of  the  engagement.  The 
sum  of  money  to  be  given  by  the  family  of  the  bridegroom  to 
the  family  of  the  bride  as  her  dower,  the  time  of  the  wedding, 
and  the  various  subjects  which  come  up  for  consideration,  are 
discussed  and  decided  exclusively  and  entirely  through  the 
agency  of  gobetweens. 

Banking ,  Bank-bills ,  and  Cash. 

The  native  banks  of  this  place  are  quite  numerous,  and  the 
bank-bills  in  use  are  noted  for  their  unique  appearance,  and 
for  the  difficulty  of  being  successfully  counterfeited.  The 
banks  are  not  under  government  inspection  or  control.  Any 
individual  who  has  the  capital,  or  a  company  of  individuals 
who  can  furnish  the  necessary  funds,  may  establish  a  bank  and 
issue  bills,  without  getting  a  charter  or  any  kind  of  permission 
from  the  government. 

A  few  years  ago,  the  mandarins  at  Fuhchau  issued  bank- 
bills  in  behalf  of  the  imperial  government,  in  consequence  of 
the  extreme  scarcity  of  the  common  copper  cash.  The  gov¬ 
ernment  also  issued  iron  cash,  which  at  first  were  received  as 
of  equal  value  with  the  copper  cash.  But  the  iron  coin  soon 
was  counterfeited  in  great  quantities.  It  also  became  rusty. 
The  government  bills,  being  payable  in  iron  coin  at  par  with 
copper,  became  very  unpopular  and  greatly  depreciated.  The 
value  of  a  dollar  in  government  bills  or  iron  cash  was  at  one 
time,  in  1858,  eighteen  or  twenty  thousand  cash.  The  gov- 


CONCERNING  CHINESE  BANK-BILLS. 


139 


ernment  finally  bought  up  the  iron  cash  and  withdrew  its  bills 
from  circulation,  leaving  the  private  banks  to  supply  the  paper 
currency  as  before.* 


Obverse.  Reverse. 

FAO-SIMIT.E  OF  CASH  COINED  TSY  THE  T.AST  EMPEKDK,  IlIEN-FUNG, 
who  reigned  from  1851-61,  representing  ten  common  cash. 


Some  of  the  banks  are  of  long  standing,  and,  as  their  pro¬ 
prietors  are  known  to  be  ver^ wealthy  and  sufficiently  honest, 
their  bills  are  in  general  use  in  the  transaction  of  business. 
Their  bills  are  of  various  denominations,  as  representing  cash, 
dollars,  or  silver;  and  of  various  values,  from  four  hundred 
cash,  five  hundred  cash,  six  hundred  cash,  one  thousand  cash, 
etc.,  as  high  as  several  hundred  thousand  cash  ;  from  one 
dollar  up  to  several  hundred  or  even  thousands  of  dollars; 
and  from  one  tael  of  silver  to  hundreds  or  thousands  of  taels 
of  silver.  Experience  proves  that  there  is  little  comparative 

*  “The  invention  and  priority  in  the  use  of  paper  money  by  the  Chinese 
is  now  generally  admitted.  Klaproth,  Chaudoir,  and  others  have  given  de¬ 
tails,  to  some  extent,  regarding  the  history  of  this  currency.  From  native 
records  we  learn  that  it  was  first  used  bv  the  imperial  government  in  the 
ninth  century,  and  was  continued  with  intervals  till  near  the  close  of  the  fif¬ 
teenth  ;  from  which,  down  to  recent  times,  no  attempt  has  been  made  to  re¬ 
vive  the  practice.  The  extensive  use  ot  promissory  notes,  however,  in  vari¬ 
ous  parts  of  the  empire,  and  the  exhausted  state  of  the  imperial  treasury, 
has  sug^sted  the  desirability  of  another  attempt,  by  this  means,  to  relieve 
the  state  from  the  financial  pressure,  and,  after  a  cessation  of  four  hundred 
years,  government  banks  have  again  been  opened  in  the  large  cities  for  the 
issue  of  a  new  paper  currency.  The  success  that  has  attended  the  experi¬ 
ment  is  not  such  as  to  promise  a  long  continuance  of  this  expedient.” — See 
“Coins  of  the  Ta-Tsing,  or  present  Dynasty  of  China,”  by  A.  Wylie,  Esq., 
laid  before  the  Shanghai  Branch  of  the  Oriental  Society,  Nov.  17,  1857. 


140 


BUSINESS  CUSTOMS. 


risk  from  counterfeiters.  A  bill  is  generally  preferred  to  the 
cash  which  it  represents,  unless  the  owner  wishes  to  make 
use  of  the  value  in  the  purchase  of  small  articles,  or  for  the 
purpose  of  making  various  payments  with  it.  The  real  risk  in 
the  use  of  bills  arises  from  the  liability  of  the  bank  to  fail  sud¬ 
denly. 

The  outline  of  the  bill,  with  various  devices  to  make  coun¬ 
terfeiting  difficult,  is  engraved  neatly  on  a  solid  block  of  brass 
in  the  case  of  wealthy  banks;  poor  proprietors  of  banks  use 
hard  wood  instead  of  brass.  The  right-hand  margin  is  made 
an  inch  or  more  wider  than  the  left-hand  margin  of  the  block 
of  brass  or  wood,  for  a  purpose  which  will  be  mentioned  short¬ 
ly.  The  value  of  the  bill  and  the  day  of  issue  are  filled  in  with 
the  pen,  and  one  or  more  words  to  facilitate  the  detection  of 
a  counterfeit.  Various  stamps,  large  or  small,  round,  or  square, 
or  oblong,  some  of  which  are  very  curiously  and  elaborately 
engraved,  are  impressed  on  different  parts  of  the  bill,  using 
red  or  blue  ink.  These  add  very  much  to  the  neat  and  pretty 
appearance  of  the  note,  and  are  Relieved  usually  to  have  some 
secret  or  private  mark,  and  are  very  difficult  to  imitate  with 
precision  and  exactness  by  counterfeiters. 

But  perhaps  the  use  which  is  made  of  the  wide  right-hand 
margin  furnishes  the  greatest  security  against  counterfeiting. 
On  this  margin  are  stamped  or  written  various  words,  phrases, 
or  sentences,  before  the  bill  is  cut  off  or  trimmed  and  put  into 
circulation.  When  every  thing  is  ready,  these  stamped  or 
written  sentences  or  phrases  are  cut  through  by  a  sharp  knife, 
leaving  the  right-hand  margin  of  the  bill  about  the  same  width 
as  the  left  hand,  though  it  presents  a  very  different  appear¬ 
ance.  Of  course  the  edge  of  the  right-hand  margin  of  the 
bill,  and  the  edge  of  the  paper  which  was  cut  off  from  it,  will 
precisely  match  each  other;  but,  as  the  sentences  have  been 
cut  into  two  parts,  part  of  the  words  and  stamps  will  be  on 
the  bill  and  part  on  the  slip  of  paper  cut  off.  These  slips  are 
all  carefully  kept  in  a  book  form  ready  for  reference,  each  slip 
containing  the  value,  date,  and  private  marks  of  the  bill  corre¬ 
sponding  to  it.  On  the  presentation  of  a  bill  for  payment,  if 
there  is  the  least  doubt  of  its  genuineness,  reference  is  made 
to  the  corresponding  proof-slip,  and  the  banker  or  his  clerks 
know  immediately  whether  it  is  genuine  or  counterfeit,  A  sue- 


CUSTOMS  RELATING  TO  BANKS. 


141 


cessful  imitation  of  the  written  sentences  and  words,  the  blue 
and  red  stamps,  which  are  found  on  the  right  margin  of  a 
bank-bill,  and  which  have  been  cut  through  on  a  line  parallel 
with  the  left-hand  margin,  it  is  almost  impossible  to  make  so 
exact,  precise,  and  minute  as  to  fit  the  preserved  proof-slip. 


Obverse.  Reverse. 

FAC-8IMILF.  OF  CASH  ISSUED  BY  THE  LATE  LONG-HAIRED  REBEL  EMPEROR, 

who  had  his  capital  at  Nanking,  called  Cash  of  the  “Great  Tranquillity  Celestial  State.” 


When  a  new  bank  is  opened,  custom  demands  that  the  pro¬ 
prietors,  the  head  directors  or  clerks  of  the  principal  neighbor¬ 
ing  banks,  and  the  principal  money  gobetweens  who  are  con¬ 
nected  with  them,  shall  be  invited  to  a  feast  at  the  expense  of 
the  proprietors  of  the  new  bank.  Generally,  after  this  feast, 
these  neighboring  bankers,  unless  they  have  especial  reason  to 
distrust  or  be  dissatisfied  with  the  new  banker,  are  willing  to 
recognize  the  new  bank,  and  use  its  bills,  according  to  custom. 
The  bank  gobetweens  also  consider  the  new  bank  as  now  es¬ 
tablished,  and  do  business  with  it  on  the  usual  terms,  as  with 
old  banks  in  good  and  regular  standing. 

The  bills  are  all  made  payable  on  demand.  If  the  holder  of 
bills  against  a  particular  bank  presents  them  for  payment,  he 
may  be  paid  in  cash,  or  the  current  bills  of  other  banks,  or  in 
silver  or  gold  according  to  the  current  rate  of  exchange.  It 
is  not  entirely  at  the  option  of  the  bill-holder  what  shall  be 
the  equivalent  given  him,  but  more  at  the  option  of  the  bank¬ 
er,  especially  in  case  of  an  emergency.  As  a  general  rule,  how¬ 
ever,  the  wishes  of  the  bill-holder  are  complied  with.  Cash 
bills  are  usually  paid  in  cash. 


142 


BUSINESS  CUSTOMS. 


It  is  an  established  custom  in  this  place,  that  if  a  bank  is  not 
able  to  discharge  its  obligation  immediately  on  the  presenta¬ 
tion  of  bills  by  redeeming  them  in  some  way,  the  holder  of  the 
bills  may  seize  hold  of  any  thing  in  the  bank  and  take  it  off,  to 
the  full  amount  of  his  demands,  if  he  pleases  to  do  so,  and 
there  would  be  no  liability  for  prosecution  for  theft  or  misde¬ 
meanor.  Instances  have  occurred  when  some  rascals  and 
their  accomplices  have  tried  to  find,  or,  rather,  make  occasion 
for  rifling  banks,  by  calling  in  a  body,  and  simultaneously  pre¬ 
senting-  their  bills  with  loud  outcries  and  insulting  remarks, 
and,  by  their  improper  conduct,  have  caused  what  seemed  to 
be  a  temporary  suspension  of  payment.  Occasionally,  at  such 
times,  a  seeming  pretext  has  been  given,  through  fear  of  actual 
robbery  on  the  part  of  the  bankers,  and  their  assistants  and 
clerks,  for  the  crowd  of  rascals  to  pretend  that  the  ready  mon¬ 
ey  in  the  bank  wTas  short,  and  that  they  were  in  danger  of  not 
getting  their  bills  cashed,  all  which  has  resulted  in  their  begin¬ 
ning  to  plunder  the  bank.  And  when  an  excited  and  interest¬ 
ed  crowd  has  begun  such  a  worlf,  it  is  exceedingly  difficult  to 
prevent  the  completion  of  the  undertaking.  There  are  plenty 
of  beggars  and  idlers  or  vagabonds  in  the  streets  who  are  only 
too  happy  to  assist  in  such  an  exciting  and  profitable  sport  as 
robbing  a  bank.  Instances  are  not  very  rare  when  banks  have 
been  completely  riddled  of  every  portable  thing  worth  carry¬ 
ing  off,  even  to  the  sleepers  and  the  rafters.  Strictly  speak¬ 
ing,  according  to  custom,  only  those  who  have  bills  against  the 
bank  have  any  right  to  engage  in  helping  themselves  to  the 
payment  of  their  demands.  In  fact,  however,  the  vast  majori¬ 
ty  of  those  who  engage  in  gutting  a  bank,  under  the  plausible 
pretext  of  its  not  having  money  to  redeem  its  bill's,  are  those 
who  have  no  bills  against  it,  and  who,  in  truth,  are  nothing  but 
thieves  and  robbers. 

In  the  year  1855  there  was  an  unusual  panic  among  bill- 
holders.  Several  banks  had  just  failed,  that  is,  had  been  una¬ 
ble  to  redeem  their  bills  on  presentation,  and  had  been  robbed 
of  every  thing  in  their  offices  by  bill-holders  and  by  the  lower 
class  of  the  populace,  who  joined  them  in  plundering.  The 
viceroy  determined  to  make  an  example  of  a  few,  in  order  to 
avert  impending  anarchy  and  universal  distrust.  Early  on  a 
certain  morning  bills  were  presented  for  payment  by  many 


SUMMARY  PUNISHMENT  FOR  “GUTTING”  A  BANK.  143 

persons  at  a  respectable  bank  located  on  the  south  street  in 
the  city.  A  large  crowd  assembled,  and  soon  a  robbery  of  the 
bank  commenced  by  a  multitude  of  persons.  Several  of  these 
rioters  who  had  no  bills  against  the  bank  were  arrested  by  the 
police,  among  whom  were  a  poor  chair  coolie  and  a  respecta¬ 
ble  neighbor  of  the  bank,  a  dealer  in  rice.  The  viceroy,  as 
soon  as  he  heard  of  the  circumstances,  and  of  the  arrest  of 
these  men,  who  ma^jfestly  had  no  plea  but  robbery  for  engag¬ 
ing  in  the  “gutting”  of  the  bank,  determined  that  they  should 
be  beheaded,  without  trial,  at  oncp,  and  in  the  street  where 
the  robbery  was  committed.  His  subordinate  officers  endeav¬ 
ored  to  dissuade  him  from  the  sanguinary  measure,  fearing 
that  the  populace  would  rise  en  masse ,  and  murder  the  manda¬ 
rins,  and  inaugurate  a  revolution,  should  these  men  be”  thus  be¬ 
headed  ;  but  the  viceroy  was  firm,  arguing  that  it  was  the 
best,  if  not  the  only  means  of  preventing  universal  anarchy. 
He  issued  his  warrant  for  their  execution,  and  the  wretches 
were  immediately  taken  out  into  the  public  street  in  front  of 
thef  bank  and  decapitated.  All  this  occurred,  and  the  report 
had  spread  all  over  the  city  and  suburbs  before  nine  o’clock  in 
the  morning.  The  viceroy  was  correct  in  regard  to  the  effect 
he  said  it  would  produce.  The  summary  act  at  once  quelled 
the  disorderly  rabble,  and  no  such  disposition  to  rob  a  bank 
contrary  to  custom — that  is,  by  persons  who,  according  to  cus¬ 
tom,  had  no  right  to  embark  in  the  pillage  of  a  bank,  because 
they  had  no  bills  against  it  —  was  manifested  in  this  city  or 
suburbs  for  a  considerable  time. 

Sometimes  a  rumor  is  spread  abroad  that  a  certain  bank  is 
in  danger  of  breaking,  or  that  it  is  being  “  run” — that  is,  bill- 
holders  against  it  have  become  frightened  for  some  reason, 
and  are  presenting  the  bills  they  happen  to  have  for  payment 
or  redemption.  At  such  times,  all,  whether  living  in  the  city 
or  suburbs,  who  have  bills  against  it,  are  in  haste  to  bring 
them  forward  in  time,  lest  the  bank  should  really  fail  or  be 
robbed  in  case  ready  funds  should  be  exhausted.  This  rush 
of  persons  who  really  have  claims  against  it  adds  to  the  con¬ 
fusion  and  excitement.  On  these  occasions  the  friends  of  the 
bankers  rally  around  to  aid  in  keeping  order,  and  the  idlers 
and  vagabonds  assemble  in  the  contiguous  streets,  ready  to 
assist  should  their  services  be  in  requisition  to  rob  and  tear 


144 


BUSINESS  CUSTOMS. 


down.  Should  the  hank  be  nobbed  at  such  a  time,  such  a  fact 
frees  the  proprietors  of  it  from  all  obligation  to  redeem  their 
still  outstanding  bills,  unless  they  should  be  pleased  to  redeem 
them.  It  is  believed  that  most  of  those  wTlio  engage  in  bank¬ 
ing  in  this  part  of  China  are  honorable  enough  to  do  their  ut¬ 
most  to  redeem  their  bills,  should  they  honestly  fail  or  lose  so 
much  money  in  the  business  as  to  determine  them  to  close 
their  banks.  Such  persons  usually  have  two  words  written 
in  large  characters,  posted  up  on  a  conspicuous  part  of  the 
premises,  which  intimate  that  they  will  “  hereafter  pay”  or  re¬ 
deem  their  bills  on  presentation.  This  notification  amounts 
to  a  request  that  those  who  have  their  bills  will  present  them 
without  delay  for  redemption.  It  also  implies  that  they  are 
desirous  of  closing  up  their  business,  and  that  they  do  not 
at  present  propose  to  issue  any  more  bills  of  their  own. 

Some  bankers,  when  they  find  that  there  is  danger  that  they 
will  be  “  run,”  if  they  have  reason  to  fear  the  result  adopt  the 
precaution  of  publishing  that  they  will  “  hereafter  pay.”  Aft¬ 
er  this  precaution  no  gutting  or  running  of  the  bank  is  permit¬ 
ted,  according  to  custom.  Sometimes,  after  a  running  of  the 
bank  has  commenced,  the  bankers  manage  to  send  a  confidant 
to  come  to  an  understanding  with  a  mandarin,  who  immedi¬ 
ately  sends  his  underlings  to  close  the  doors,  and  post  large 
and  long  strips  of  paper  on  them  in  one  or  two  places,  in  the 
form  of  the  letter  X.  These  strips  have,  among  other  charac¬ 
ters,  the  name  or  title  of  the  mandarin  who  orders  them  to  be 
pasted  up.  The  bank  is  regarded  as  sealed  up  by  this  proc¬ 
ess,  and  no  running  is  allowed.  After  having  them  officially 
•  sealed  up,  they  proceed  to  settle  their  accounts  more  at  their 
leisure  than  they  otherwise  might  have  been  obliged  to  do. 
It  is  hinted  that  the  mandarin  who  assists  them  in  the  manner 
above  mentioned  is  always  willing,  for  a  consideration,  to  lend 
them  his  influence.  Gutting  a  bank  is  considered  disgraceful, 
and  therefore  very  undesirable  by  respectable  bankers.  *Not 
unfrequently  several  bankers  agree  to  help  each  other  with 
money  in  case  they  are  run. 

The  Chinese  probably  are  not  a  whit  behind  Westerners  in 
speculating  in  the  value  of  silver.  The  value  of  sycee  or  dol¬ 
lars,  in  cash  or  bills,  fluctuates  sometimes  largely  from  one  day 
to  another,  and  even  from  hour  to  hour  of  the  same  day.  This 


CONCERNING  COPPER  CASH. 


145 


fluctuation  is  said  to  be  managed  principally  by  speculators  in 
money,  aided  by  the  bank  gobetweens  and  the  proprietors  of 
the  principal  banks.  When  they  have  reason  to  believe  that 
a  large  sum  of  money  has  arrived  or  is  about  to  arrive,  owned 
by  traders  who  desire  to  invest  in  produce,  they  manage  to 
have  the  price  of  silver  become  lower  than  usual.  On  the 
other  hand,  if  they  know  that  there  is  a  considerable  quantity 
of  silver  in  the  shape  of  sycee  required  by  Chinamen  to  take 
away  to  other  parts,  then  the  value  of  sycee  or  dollars,  as  com¬ 
pared  with  cash,  becomes  at  once  higher  than  usual.  Specu¬ 
lators  in  money  who  have 
capital,  resident  at  this 
place,  of  course  take  advan¬ 
tage  of  these  changes  and 
fluctuations  to  buy  bills  or 
silver  wThen  cheap  and  plen¬ 
ty,  intending  to  sell  them 
when  dear  and  scarce. 

In  ancient  times,  some 
emperors  coined  cash  in  the 
shape  of  a  knife  and  other 
fanciful  shapes.  These  are 
now  highly  prized  as  curi¬ 
osities,  and  are  not  in  gen¬ 
eral  circulation  as  coins. 

Coins  of  modern  times  are 
round,  with  a  small  square 
hole  in  the  centre.  An¬ 
cient  coins  are  used  often¬ 
times  as  charms  or  amulets 
are  used  in  divination. 

In  1850,  a  dollar  was  worth  in  bills  or  cash  at  this  place 
1400  cash.  In  1854  it  was  worth  1750.  It  is  now  (August, 
1863)  worth  1050.  The  large  importation  of  silver,  or  its 
equivalent  in  value,  to  pay  for  the  teas  purchased  at  this  port, 
has  kept  down  the  price  of  dollars,  and,  consequently,  in  most 
branches  of  native  trade  there  is  very  little  business,  because 
silver,  brought  hither  by  Chinamen  to  purchase  native  products, 
exchanges  for  so  small  an  amount  in  cash  or  bills,  in  which  the 
price  of  articles  is  usually  reckoned  here,  that  they  can  not  af- 
Vol.  TI.— G 


Obverse.  Reverse. 

FAC-SIMILE  OF  ANCIENT  CASH,  COINED  DURING 
THE  HAN  DYNASTY,  ABOUT  A.D.  9. 


against  evil  spirits.  Some  kinds 


146 


BUSINESS  CUSTOMS. 


ford  to  change  their  silver  into  cash  and  purchase  what  they 
desire  to  take  away.  They  are  sure  of  doing  a  losing  busi¬ 
ness.  When  dollars  or  sycee  command  a  high  price  at  the 
banks,  native  business  is  brisk.  A  dollar  or  a  tael  purchases 
then  much  more  of  native  products  than  when  the  price  of  a 
dollar  or  of  a  tael  is  low.  The  price  of  native  commodities 
does  not  fluctuate  nearly  as  much  as  does  the  price  of  silver. 


Obverse.  Reverse.  Obverse.  Reverse. 


FAt-SlMILE  OF  A  HONG  KONG  MILLE.  FAC-SIMILE  OF  A  HONG  KONG  DIME. 


Obverse.  Reverse. 

FAC-SLMILE  OF  A  IlONG  KONG  CENT. 


In  1864,  a  copper  mille,  a  copper  cent,  and  a  silver  ten  cent 
piece  came  into  circulation  at  Hong  Kong  (an  island  less  than 
one  hundred  miles  from  Canton,  belonging  to  England),  and 
were  made  a  legal  tender  there.  These  were  coined  in  En¬ 
gland,  but  were  designed  for  use  in  Hong  Kong.  Each  coin 
contains  Chinese  and  English  characters  denoting  its  value. 
Silver  dollars,  having  Chinese  and  English  characters,  were 
in  process  of  coinage  in  England,  and  a  mint  was  to  be  erect¬ 
ed  at  Hong  Kong.  The  mille,  or  cash,  which  was  equal  to 
one  cent — fixing  the  value  of  a  dollar  at  one  thousand  mille 
— was  very  popular  among  the  Chinese.  They  took  them 
into  the  adjacent  Chinese  territory,  where  they  were  often 
sold  at  the  rate  of  seven  or  eight  hundred  for  a  dollar.  Prob¬ 
ably  these  four  new  coins,  or  some  of  them,  will  circulate  at 
par  extensively  in  China  as  soon  as  they  can  be  supplied  in 
large  quantities,  and  after  their  value  becomes  known  aud  es- 


MONEY-LENDING  CLUBS  WITHOUT  INTEREST.  147 

tablished.  They  are  very  neatly  executed.  The  mille  is  much 
smaller  and  lighter  than  a  Chinese  cash,  and  has  a  round  in¬ 
stead  of  a  square  hole  in  its  centre.  The  cent  is  about  the 
size  of  an  American  cent,  and  the  dime  corresponds  very  near¬ 
ly  in  size  to  an  American  dime.  A  more  convenient  currency 
than  the  common  copper  cash  is  greatly  needed  in  China. 

Money-lending  Clubs  icithout  Interest. 

It  often  occurs  that  an  individual  desires  to  have  a  certain 
sum  of  ready  money  to  use,  but  which  he  finds  himself  unable 
to  command.  Instead  of  borrowing  the  sum  and  paying  the 
exorbitant  interest  demanded  by  money-lenders,  and  instead 
of  trying  to  raise  the  sum  among  his  friends  as  a  gift  or  as  a 
temporary  loan,  he  endeavors  to  induce  them  to  form  one  of 
several  kinds  of  clubs,  the  immediate  object  of  which  is  to  fur¬ 
nish  him  with  the  desired  amount,  but  the  future  effects  of 
which  will  be  to  supply  the  same  sum  to  each  one  of  its  mem¬ 
bers,  without  the  usual  heavy  interest. 

He  induces  a  trusty  friend  to  become  second  or  assistant,  he 
being-  its  head  or  principal.  Having  prepared  a  number  of 
red  envelopes,  each  containing  a  small  sum  of  money,  he  calls 
upon  his  relatives  and  friends  who  are  able  to  engage  in  the 
club,  and  who,  he  desires,  should  enter  it,  explains  to  them 
his  plans,  states  the  amount  he  wishes  to  raise,  each  member’s 
share,  and  all  needed  particulars.  Those  who  are  willing  to 
engage  in  the  club  receive  one  of  these  envelopes  as  a  kind  of 
bargain-money,  and  after  that  they  may  not  withdraw  without 
his  consent,  or  unless  he  fails  to  secure  the  required  number 
of  names.  They  are  regarded  by  the  customs  of  society  as 
bound  or  pledged  to  perform  their  part  in  the  contemplated 
union.  In  case  of  not  succeeding  in  obtaining  the  requisite 
number  of  responsible  names,  the  undertaking  falls  through. 

Many  friends  and  relatives  are  willing  to  engage  in  a  club 
to  aid  a  person  when  they  would  not  contribute  to  give  the 
needed  sum  to  him,  and  many  are  willing  to  try  and  form  a 
union  professedly  for  their  benefit,  when  they  would  not  re¬ 
ceive  money  as  a  gift,  and  when  they  would  be  ashamed  to  ask 
their  friends  to  contribute  money  for  their  use. 

The  Shaking  Club. — This  club  is  thus  named  from  the  fre¬ 
quent  tossing  of  dice  by  its  members.  The  number  of  mem- 


148 


BUSINESS  CUSTOMS. 


bers  is  not  fixed,  varying  from  five  to  twenty  or  more.  Sup¬ 
pose  the  sum  to  be  raised  is  100,000  cash,  and  the  number  of 
members  is  ten,  each  man’s  share  will  be  10,000  cash.  Sup¬ 
pose  the  time  for  the  payment  of  the  shares  is  quarterly,  there 
being  ten  payments,  it  will  require  two  years  and  a  half  before 
the  business  of  the  club  will  be  perfected. 

The  business  is  all  managed  by  the  head  man  and  his  assist¬ 
ant,  and  the  meetings  of  the  club  are  held  at  the  house  of  the 
former,  or  at  the  jfiace  he  appoints.  He  is  at  the  expense  of  a 
feast  for  the  members  of  the  club  the  first  time  they  meet,  it 
being  the  time  when  he  receives  the  sum  of  100,000  cash,  in¬ 
cluding  the  sum  which  he  is  supposed  also  to  pay  in,  though 
really  he  does  not  provide  it,  but  only  receives  90,000  from  the 
other  members.  At  this  first  meeting  no  dice  are  thrown,  it 
being  well  understood  that  the  sum  is  to  be  taken  by  the  head 
man. 


Obverse.  Reverse. 

OMEN  OF  GOOD  USED  BY  THE  MAN  WHO  THBOWS  THE  DICE. 


At  the  next  meeting  each  member  brings  his  10,000  cash, 
which  is  given  to  the  one  who,  on  casting  the  dice,  gets  the 
highest  number  of  spots,  the  head  man  and  his  assistant  not 
engaging  in  the  casting  of  dice,  the  latter,  according  to  the 
rules  generally  adopted,  taking  his  100,000  cash  at  the  third 
meeting  of  the  club  without  any  appeal  to  the  dice. 

At  the  fourth  and  every  subsequent  meeting,  those  who 
have  not  drawn  the  sum  throw  the  dice  according  to  the  rules 


PARTICULARS  CONCERNING  THE  “  SHAKING  CLUB.”  149 

of  the  club,  to  decide  who  shall  take  the  100,000  cash.  All 
who  have  previously  drawn  the  sum,  excepting  the  head  man 
and  his  assistant,  at  any  meeting  of  the  club  are  expected  to 
contribute  a  small  sum  for  the  incidental  expenses,  as  paper 
and  refreshments.  If  any  thing  is  left  unexpended  at  the  close 
of  the  tenth  meeting,  it  is  considered  as  belonging  to  the  man 
who  has  waited  until  this  time  when  he  receives  his  100,000 
cash. 

In  this  manner,  provided  each  man  fulfills  his  pledges,  each 
man  will  have  paid  into  the  club  100,000  cash,  and  each  have 
received  back  the  same  amount.  While  his  payments  will 
have  been  small  and  at  intervals,  the  sum  received  back  will 
have  been  at  one  time. 

The  principal  drawback  against  this  method  of  raising  mon¬ 
ey  is  the  great  uncertainty  of  every  man’s  fulfilling  his  part, 
according  to  the  by-laws  of  the  club.  These  are  fixed  upon  by 
the  head  man  as  regards  times  of  payment,  number  of  mem¬ 
bers,  and  amount  of  each  instalment,  at  the  time  he  gets  it  up. 
Sickness,  misfortune,  or  death  may  prevent  the  payments  of 
some  of  the  members  at  the  stipulated  time.  Such  cases  cause 
much  trouble  to  the  head  man  and  others  who  have  received 
their  allotted  money,  who  are  held  responsible  by  the  other 
members.  When  the  club  breaks  down  in  consequence  of  the 
inability  of  some  members  to  pay  in  the  sums  agreed  upon, 
those  who  have  received  money  must  return  in  small  sums  and 
at  intervals,  if  they  can  not  pay  at  once,  the  amount  received 
over  and  above  the  sum  they  have  paid  into  the  club.  In  case 
of  positive  dishonesty  on  the  part  of  one  of  its  members,  the 
head  man  is  considered  bound  to  make  up  the  sum  he  ought 
to  have  paid.  Each  man,  on  receiving  the  sum  paid  in  at  one 
meeting,  must  give  a  document  with  the  names  of  two  men  as 
his  security,  one  a  member  of  the  club  and  one  not  a  member, 
pledging  himself  to  the  proper  fulfillment  of  his  responsibili¬ 
ties  in  the  case.  Probably  few  cases  of  downright  dishonesty 
occur  in  connection  with  these  clubs,  because  the  members  are 
generally  mutual  and  firm  friends  of  each  other,  and  especially 
of  the  head  man. 

Sometimes  a  club  is  got  up  among  friends  for  comparatively 
very  small  sums,  as  in  shares  of  two,  four,  or  six  dollars.  Poor 
men  who  can  not  raise  the  sum  desired  at  once,  but  who  can 


150 


BUSINESS  CUSTOMS. 


save  enough  to  make  a  payment  every  quarter  or  oftener, 
sometimes  engage  in  such  clubs.  In  all  cases,  whether  for 
large  or  small  sums,  whether  the  number  of  members  be  few 
or  many,  or  whether  the  intervals  between  payments  be  month¬ 
ly  or  quarterly,  the  same  principle  is  kept  in  view,  the  obtain¬ 
ing  of  a  round  sum  of  money  for  use  without  the  payment  of 
interest,  to  be  refunded  in  instalments  at  intervals. 

The  Snake-casting-its-skin  Club. — This  union  or  club  is  so 
called  from  the  circumstance  that  the  head  man,  the  one  for 
whose  benefit  the  money  is  subscribed,  pays  it  back  to  the 
members  by  regular  instalments,  as  may  be  agreed  on  when 
formed,  just,  as  it  is  said,  the  snake  sheds  or  casts  its  skin  grad¬ 
ually ,  or  at  regulated  intervals.  There  is  no  need  of  an  assist¬ 
ant  in  the  working  of  this  club.  The  members  subscribe  and 
pay  money  but  once.  There  is  no  division  of  this  money 
among  them ;  the  head  man  takes  it  all  for  his  own  use  when 
it  is  paid  in,  which  is  done  at  its  first  and  only  meeting.  At 
this  time  he  prepares  a  feast  for  its  members.  The  money  he 
then  receives  he  agrees  to  refund  to  the  subscribers  of  it  at 
regular  intervals,  by  uniform  instalments,  in  the  order  decided 
on  by  the  drawing  of  lots,  or  by  the  throwing  of  dice,  at  the 
time  of  its  being  paid  in.  Each  member  must  wait  until  his 
turn  arrives  for  receiving  back  the  money  he  subscribed. 

The  Dragon-headed  Club. — This  club  is  named  “  dragon- 
headed ”  because  the  first  payments  made  by  its  members  are 
much  larger  than  subsequent  payments,  resembling,  it  is  said, 
the  Chinese  dragon ,  in  the  circumstance  that  its  head  is  much 
larger  than  its  body.  The  number  of  shares,  times  of  pay¬ 
ment,  etc.,  are  arranged  by  the  head  man  at  the  time  he  solic¬ 
its  the  names  of  his  friends  as  members. 

Suppose  the  number  of  memb.ers  is  twenty,  including  the 
head  man,  and  the  first  payment  is  10,000  cash  on  the  part  of 
all  but  the  head  man,  who  advances  nothing,  but  receives  all 
that  is  paid  in,  the  amount  is  190,000  cash.  In  case  the  meet¬ 
ings  are  held  quarterly,  every  three  months  after  the  first 
meeting  the  head  man  pays  into  the  club  10,000  cash,  aud  each 
one  of  the  other  members  pays  in  1000  cash,  making,  in  all, 
29,000  cash.  It  is  decided  by  the  throwing  of  dice  to  whom 
this  shall  be  paid.  In  this  manner,  in  five  years  from  the  com¬ 
mencement,  the  head  man  will  have  paid  into  the  club  190,000 


CONCERNING  TRADING  AND  SHOP-KEEPING.  151 


cash,  the  amount  he  received  at  its  first  meeting,  and  each  of 
the  other  members  will  have  paid  in  29,000  cash,  and  have  re¬ 
ceived  back  the  same  amount.  The  proportion  between  the 
first  and  succeeding  payments  agreed  upon  by  the  parties  con¬ 
cerned,  of  course,  will  be  the  rule  for  any  club. 

Trading  and  Shop-keeping. 

There  is  little  of  the  free  competition  in  this  land  which  pre¬ 
vails  at  the  West,  in  regard  to  the  price  of  goods,  cost  of  la¬ 
bor,  etc.  Those  engaged  in  the  manufacture  of  the  same  kind 
of  articles  often  combine  together  in  fixing  the  price  at  whole¬ 
sale.  Those  who  sell  by  retail  similar  descriptions  of  goods 
combine  together  to  fix  the  retail  price.  The  main  and  pro¬ 
fessed  design  of  this  is  for  mutual  protection.  Unless  there 
should  be  such  concert  some  would  undersell  the  rest,  who,  to 
secure  a  portion  of  the  trade  in  the  article,  would  be  obliged 
to  lower  their  price.  Soon  there  would  be,  say  the  Chinese, 
ruinous  competition  and  great  fluctuations  in  the  price  of  the 
raw  material  and  of  the  manufactured  article.  The  fact  that 
a  certain  shop-keeper  is  among  those  who  have  combined  to¬ 
gether  in  regard  to  the  price  of  the  commodities  offered  for 
sale  in  his  shop  is  indicated  to  the  public  by  two  characters 
printed  in  a  large  form  on  red  paper,  and  posted  up  in  a  con¬ 
spicuous  part  of  the  establishment.  According  to  theory,  those 
who  have  agreed  to  sell  at  certain  prices  dai’e  not  openly  sell 
at  lower  rates ;  for,  if  the  fact  should  be  known  to  other  shop¬ 
keepers  engaged  in  the  same  business,  the  offender  would  be 
obliged  to  pay  a  fine  in  money  sufficient  to  defray  the  expense 
of  a  theatrical  exhibition,  or  of  a  certain  number  of  tables  at  a 
feast  of  those  engaged  in  the  sale  of  the  same  article,  accord¬ 
ing  to  the  particular  by-laws  by  which  they  agree  to  fine  them¬ 
selves  in  case  of  nonconformity. 

All  engaged  in  some  kinds  of  business  are  obliged,  not  by 
law,  but  by  custom,  to  enter  into  the  union,  and  abide  by  the 
rules  and  pay  the  fines.  Should  any  person,  on  commencing 
business,  decline  to  enter  the  union,  or  refuse  to  pay  the  fine 
on  violating  its  rules,  he  would  be  injured  in  his  business,  and 
tormented  in  a  variety  of  ways  by  those  interested,  until  he 
would  be  made  willing  to  yield. 

Journeymen  in  the  different  professions  or  trades,  as  carpen- 


152 


BUSINESS  CUSTOMS. 


ters,  tailors,  etc.,  also  combine  among  themselves,  each  class  or 
trade  by  itself,  in  regard  to  price  of  labor  and  other  thmgs 
which  interest  them  particularly.  Their  employers,  at  the  ap 
pointed  time,  must  conform  to  the  new  rate  of  wages  adopted. 
Employers  of  journeymen  and  shop-keepers  are  thus  often 
obliged  to  raise  in  the  price  of  labor  and  of  goods.  Generally 
speaking,  when  there  is  a  rise  or  fall  in  the  cost  of  labor  or  in 
the  price  of  articles,  the  change  is  uniform  and  general  as  re¬ 
lates  to  that  class  of  workmen  or  that  kind  of  commodity. 
The  day  when  a  change  is  to  be  made  is  often  known  some 
time  in  advance,  and  those  interested  are  forewarned.  It  is 
owing  to  this  custom  that  there  is  a  remarkable  uniformity  in 
the  cost  of  the  same  commodity  in  different  neighborhoods 
not  far  remote  from  each  other,  and  in  the  price  of  work 
among  journeymen  of  the  same  craft. 

In  many  kinds  of  shops  the  prices  of  articles  settled  upon  at 
the  meetings  of  the  unions  or  by  the  head  men  are  sometimes 
written  out  or  printed,  and  pasted  up  for  public  reference  in 
the  shops  concerned.  These  are  often  appealed  to  by  the 
shop-keeper  to  show  the  customer  that  certain  articles  can  not 
be  sold  for  less  than  certain  prices,  under  penalty  of  paying 
certain  forfeitures. 

Some  shops  profess  to  sell  goods  at  the  true  price — less  than 
first  demanded,  they  affirm,  they  will  not  take.  These  go  by 
the  general  name  of  shops  which  have  not  two  prices.  They 
pretend  to  offer  genuine  or  perfect  goods  at  the  real  price, 
and  to  make  no  distinction  between  their  customers,  whether 
man  or  woman,  old  or  young,  a  city  gentleman  or  a  country 
rustic.  These  shops  used  formerly  to  be  more  honest,  and 
were  much  more  to  be  depended  upon  than  at  the  present 
time.  Now  they  will  deviate  from  their  pretensions — at  least, 
many  of  them — if  a  good  opportunity  to  cheat  or  overreach 
presents  itself.  Very  many  shops  make  no  pretense  of  selling 
genuine  goods,  and  at  the  proper  price.  These,  of  course,  de¬ 
fraud  and  shave  their  customers  in  every  possible  method. 
The  only -one-price  stores  or  shop>s  are  much  more  trustworthy 
than  the  others ;  though  they  do  not  live  strictly  up  to  their 
advertisements,  they  cheat  less  than  those  who  make  no  pre¬ 
tensions  to  have  only  one  price.  The  shops  to  whose  notice 
“not  two  prices”  there  is  prefixed  the  character  meaning 


BUSINESS  MEN  WORSHIP  SOME  PATRON  DIVINITY.  153 

“true”  or  “truly,”  making  it  read  “  truly  not  two  prices”  the 
Chinese  believe  to  be  much  more  reliable  and  honest  in  their 
dealings  than  those  which  only  have  the  notice  “not  two 
prices.”  These  establishments  also  enter  into  agreement  in 
regard  to  uniform  prices,  like  the  common  shops. 


Obverse.  Reverse. 

OMEN  OF  GOOD  LUCK  PUT  BY  SHOP-KEEPERS  IN  THE  BOTTOM  OF  THEIR  MONEY-BOX, 

THE  REVER8E  MEANING  U  WITH  A  PRINCIPAL  OF  ONE  TO  MAKE  TEN  THOUSAND.” 

Usually  about  the  third  or  fourth  Chinese  month,  the  shop¬ 
keepers,  journeymen,  and  master  workmen  who  have  entered 
into  unions  regulating  their  business,  meet  together  in  some 
temple  to  feast,  behold  theatrical  shows,  amend  their  rules  as 
deemed  best,  and  consult  about  their  alfairs  in  common.  It  must 
be  borne  in  mind  that  each  class  meets  by  itself,  as  oil-sellers 
by  themselves,  clothiers  by  themselves,  masons  by  themselves, 
bankers  by  themselves,  etc.  Each  party  selects,  as  its  place  for 
this  anniversary  meeting,  generally,  or  perhaps  always,  a  temple 
devoted  to  the  worship  of  the  god  or  goddess  which  is  adopted 
by  the  individuals  concerned  as  their  patron  or  protector.  Of¬ 
ferings  are  made,  and  incense  and  candles  burnt,  on  such  oc¬ 
casions,  before  the  divinity  worshiped  there,  as  an  important 
part  of  the  programme  of  proceedings,  in  the  hope  that  his  or 
her  aid  will  be  secured  in  this  manner  to  enable  them  to  con¬ 
duct  their  business  wisely  and  profitably.  The  time  selected 
is  generally  a  lucky  one,  ascertained  by  referring  to  the  Impe¬ 
rial  Calendar.  The  expenses  connected  with  this  feasting,  the¬ 
atrical  performances,  and  worship  of  the  patron  divinity,  are 
defrayed  by  the  fines  of  those  who  have  transgressed  the  by¬ 
laws  of  the  unions,  and  by  annual  voluntary  taxes  levied  on 

G  2 


154 


BUSINESS  CUSTOMS. 


each  member.  They  have  a  committee  who  have  the  power 
to  call  extra  meetings  in  case  of  an  emergency,  to  decide  sub¬ 
jects  which  do  not  fall  within  their  province,  or  in  regard  to 
which  they  wish  to  have  a  general  consultation  of  the  parties 
concerned.  It  is  a  part  of  their  business  as  head  men  to  re¬ 
port  those  who  violate  the  rules  of  the  union,  and  collect  the 
fines. 

The  commission  merchants  dealing  in  fish,  wood,  fruits,  etc., 
on  the  second  and  the  sixteenth  of  every  month  make  a  feast 
in  their  hongs,  attended  with  the  burning  of  incense,  candles, 
and  mock-money  before  the  god  of  wealth  and  the  tutelary 
deity  of  the  district.  The  design  of  this  feast  and  the  worship 
of  these  imaginary  beings  is  professedly  to  honor  them,  hoping 
to  lead  them  to  bless  the  proprietors  of  the  establishment  with 
success  in  trade.  Sometimes  these  feasts  are  attended  with 
considerable  expense  in  providing  provisions  of  extra  good 
quality  and  kind,  as  fowls,  fish,  pork,  goat’s  flesh,  crabs,  vermi¬ 
celli,  and  wine.  After  having  been  presented  before  the  gods 
worshiped  as  offerings,  these  eatables  are  taken  away  and  pre¬ 
pared  for  immediate  consumption  by  cutting  up,  cooking  over, 
and  flavoring,  when  they  are  feasted  on  by  the  proprietor,  his 
clerks,  and  workmen.  While  eating,  the  proprietor  or  his 
proxy  takes  the  wine-pitcher  and  pours  out  for  the  others,  ex¬ 
pressing  his  warm  thanks  for  their  assistance  in  carrying  on 
his  business.  It  would  seem  that,  in  fact,  this  bi-monthly  feast 
had  the  double  object  of  propitiating  the  favor  of  the  gods 
worshiped,  who  are  regarded  as  the  bestowers  of  wealth  and 
prosperity,  and  the  good-will  of  the  clerks  and  workmen  who 
are  employed  in  conducting  the  trade.  If  the  gods  aid  the 
proprietor,  and  his  employes  are  faithful  to  their  trust,  he  im¬ 
agines  that  he  will  rapidly  make  money. 

The  owner  or  the  captain  of  the  junks  and  smaller  boats  en¬ 
gaged  in  carrying  produce  and  passengers  to  a  distance,  before 
reaching  their  destination  most  generally  has  a  similar  feast¬ 
ing  on  good  things,  offered  first  to  the  Sailor’s  Goddess.  The 
food  is  then  given  to  the  boatmen.  The  professed  object  of 
this  sacrifice  is  to  conciliate  the  favorable  regard  of  the  divin¬ 
ity  worshiped,  securing  the  vessel  against  robbers  and  ship¬ 
wreck,  and  causing  the  voyage  to  be  prosecuted  with  good 
winds  and  to  a  profitable  issue,  without  sickness  and  death. 


DAILY  WORSHIP  OF  THE  GOD  OF  WEALTH.  155 


Every  heathen  shop-keeper,  banker,  and  merchant,  whether 
living  in  the  city  or  suburbs,  has  a  place  in  his  establishment 
devoted  to  the  worshiping  of  the  god  of  wealth  and  the  tu¬ 
telary  divinity  of  the  district.  The  words  “  god  of  wealth” 
are  usually  only  written  or  printed  on  a  piece  of  red  paper, 
and  paste^T" up  on  the  wall  or  partition,  in  front  of  which  in¬ 
cense  and  candles  are  burnt.  Seldom  is  there  an  image  of 
this  god.  When  an  image  is  used,  it  resembles  an  old  man 
having  a  white  face,  but  black  whiskers.  The  local  deity  re¬ 
ferred  to  is  most  commonly  represented  by  an  image  of  wood 
or  of  clay,  resembling  an  old  man  in  a  sitting  posture,  having 
a  red  countenance,  but  white  whiskers,  and  having  two  assist¬ 
ants,  one  standing  on  each  hand.  When  no  image  is  used,  he 
is  often  represented  by  four  characters,  meaning  “  the  god  of 
happiness,  virtue,  and  uprightness,”  which  are  written  or  print¬ 
ed  on  red  paper,  and  pasted  up  behind  the  table  or  shelf  which 
holds  the  censer  and  the  candlesticks  used  in  burning  incense 
and  candles.  Sometimes,  however,  a  square  or  oblong  piece 
of  board  is  neatly  varnished,  and  the  four  characters  are  en¬ 
graved  on  it  and  gilded,  blot  unfrequently  is  a  portable 
niche,  made  somewhat  in  shape  like  a  house,  provided  by  the 
shop-keeper  or  banker  to  hold  the  images  or  the  tablet.  In 
case  there  is  no  niche  used,  they  are  placed  on  a  shelf  or  table 
in  a  convenient  part  of  the  establishment.  Morning  and  even¬ 
ing  are  three  sticks  of  incense  and  two  small  candles  regularly 
lighted  before  these  gods,  in  the  hope  of  thereby  engaging 
their  protection  and  assistance  in  the  management  of  business 
so  as  to  increase  in  wealth.  Besides  this  daily  worship,  on 
the  birthdays  of  these  divinities  there  is  made  unto  them  spe¬ 
cial  and  sometimes  expensive  offerings  of  food,  which,  as  usual, 
is  afterward  taken  away  and  eaten  by  those  connected  with 
the  establishment.  These  idols  are  also  generally  worshiped 
by  men  connected  with  Chinese  yamuns  on  the  first  and  the 
fifteenth  of  every  month  by  the  burning  of  incense  and  can¬ 
dles,  and  on  the  recurrence  of  their  birthdays  by  meat-offer¬ 
ings  and  by  theatrical  plays. 

On  the  evening  of  the  second  and  sixteenth  of  every  Chi¬ 
nese  month,  in  the  street  in  front  of  many  shops,  stores,  banks, 
etc.,  where  trade  or  business  is  transacted,  and  before  some 
dwelling-houses,  a  quantity  of  black  coarse  incense  (but  no 


156 


BUSINESS  CUSTOMS. 


candles)  and  mock-money  and  mock-clothing  are  burnt.  These 
things  are  designed  for  the  benefit  of  the  wandering  spirits  of 
beggars,  lepers,  etc.,  in  the  lower  regions.  It  is  supposed  that 
this  course  will  in  some  manner  result  in  preventing  the  pur¬ 
chase  of  unsalable  articles,  and  the  commencement  of  unprof¬ 
itable  plans  of  business  generally,  and  the  coming  of  persons 
simply  to  inquire  the  price,  not  designing  to  buy. 

The  above  notice  of  several  customs  relating  to  trade  and 
shop-keeping  shows  that  the  business  transactions  of  the  com¬ 
mon  people  are  intimately  connected  with  superstitious  views 
and  with  idolatrous  worship. 

Miscellaneous  Business  Customs. 

When  a  Chinaman  is  engaged  to  make  any  thing  to  order, 
he  invariably  demands  bargain-money .  By  this  expression  is 
meant  a  certain  sum,  which  will  be  reckoned  on  the  comple¬ 
tion  of  the  article  as  so  much  on  its  price.  This  is  often  spo¬ 
ken  of  as  money  with  which  to  buy  the  raw  material  or  to  pay 
the  workmen.  But  the  real  reason  is  to  make  the  contract 
binding  on  both  parties,  according  to  Chinese  custom.  It  is 
not  customary  to  consider  any  simple  verbal  contract  binding 
without  the  giving  and  reception  of  a  sum  of  money,  however 
small.  After  a  man  has  received  the  bargain-money,  he  may 
not  refuse  to  fulfill  his  part  of  the  contract  unless  he  brings 
and  offers  to  the  other  par’ty  twice  as  much  as  he  received  as 
bargain-money.  If  he  received  five  dollars,  he  must  proffer 
the  other  party  ten  dollars,  and  the  latter  can  not  afterward 
compel  the  maker  or  the  seller  to  perform  the  contract,  wheth¬ 
er  he  receives  or  declines  the  money  offered.  Of  course  he 
may  receive  or  decline  to  receive  the  money,  just  as  he  chooses. 
In  either  case  the  bargain  is  annulled.  On  the  other  hand,  the 
one  who  bargained  for  the  manufacture  or  the  purchase  of  cer-- 
tain  articles,  and  who  sealed  the  bargain  by  paying  bargain- 
money,  can  not  be  obliged,  according  to  custom,  to  take  the 
articles  and  pay  the  balance  due,  if  he  is  willing  to  lose  the 
sum  advanced.  If  he  declines  to  carry  out  his  part  of  the  con¬ 
tract,  the  other  party  has  no  other  recourse  but  to  submit, 
keeping  the  sum  received  as  bargain-money.  He  can  not  be 
compelled  to  restore  it  unless  the  article  ordered  is  not  finish¬ 
ed  according  to  contract.  This  custom  is  in  full  force  between 


CONCERNING  APPRENTICES. 


157 


Chinamen.  Many  of  the  native  traders  and  manufacturers 
have  learned  that  a  verbal  contract  entered  into  between  them 
and  foreigners,  without  the  interchange  of  bargain-money,  is 
considered  binding  by  the  latter,  and  often  the  former  demand 
no  money  in  advance  unless  their  own  means  are  really  too 
limited  to  carry  out  their  part  of  the  contract. 

It  is  almost  universally  true  that  the  family  which  binds  out 
a  son  to  be  an  apprentice  of  any  of  the  common  handicrafts 
is  obliged  to  furnish  all  his  clothing  for  the  whole  period  of 
his  apprenticeship,  and  his  food  for  one,  two,  or  three  years, 
or  until  his  services  become  remunerative  to  his  master. 

An  apprentice  to  a  banker,  or  to  a  pawn-shop,  or  any  simi¬ 
lar  lucrative  profession  or  employment,  as  jeweler  or  clock- 
maker,  usually  furnishes  his  own  food  and  clothing  for  the  whole 
time.  These  apprentices  often  come  from  the  more  wealthy 
class  of  society  than  do  the  lads  who  learn  the  coarser  trades, 
as  shoe-making,  tailoring,  etc.  It  is  on  account  of  the  poverty 
of  their  parents  that  there  are  so  many  unemployed  lads  in 
China.  They  can  not  afford  the  comparatively  great  expense 
of  clothing  and  providing  food  for  their  children  during  the 
whole  or  a  large  part  of  their  apprenticeship.  On  the  other 
hand,  on  account  of  the  large  number  of  applicants  for  places 
to  learn  trades  and  professions,  the  masters  make  their  selec¬ 
tion  of  the  best,  and  are  obliged  to  refuse  many  of  those  who 
apply,  causing  oftentimes  poor  lads  to  look  to  their  own  fami¬ 
lies  for  support  from  year  to  year,  without  the  prospect  of  a  re¬ 
spectable  and  lucrative  profession  in  the  future  ;  hence  so  many 
coolies,  porters,  and  rowdies,  who  have  no  professional  em¬ 
ployment,  and  who  are  obliged  to  obtain  their  living  from  day 
to  day  as  they  best  can. 

It  sometimes  occurs  that  an  apprentice,  while  living  on  the 
premises  of  his  master,  or  that  a  recently  married  wife,  dies 
suddenly  or  commits  suicide.  In  such  cases  the  father  and 
brothers,  as  well  as  other  near  relatives  of  the  lad  or  of  the 
wife,  often  go  to  the  shop  of  the  master  or  the  house  of  the 
husband  and  demand  an  explanation,  believing  or  pretending 
to  believe  that  the  death  was  caused  by  poisoning,  or  the  sui¬ 
cide  was  brought  about  by  a  series  of  ill  treatment  and  abuse. 
Sometimes  the  exasperated  relatives  of  the  dead  demand  the 
payment  of  a  large  sum  of  money  before  they  will  return  home 


158 


BUSINESS  CUSTOMS. 


and  consider  the  grievance  settled.  If  not  satisfied  or  pacified 
by  money  or  the  solemn  promise  of  it,  they  often  proceed  to 
beat  the  family  of  the  master  or  of  the  husband,  destroying 
furniture,  as  tables,  chairs,  or  crockery,  and  injuring  every 
thing  that  they  can  find  belonging  to  the  offending  party. 
The  officers,  in  such  cases  of  revenge,  do  not  interfere,  unless 
their  assistance  has  been  invoked  by  one  of  the  parties.  In¬ 
stead  of  thus  “  beating  man's  life ,”  as  the  proceeding  is  called, 
the  aggrieved  party  sometimes,  in  the  failure  of  threats  to  ex¬ 
tort  pecuniary  satisfaction,  and  concluding  not  to  beat  and  de¬ 
stroy,  as  above  described,  endeavor  to  prosecute  the  other 
party  before  the  mandarins  for  murder  or  some  related  crime. 
A  few  years  since  a  large  and  flourishing  paper-store  in  the 
city  was  sacked  on  the  occasion  of  one  of  the  apprentices  hav¬ 
ing  committed  suicide.  His  relatives  and  personal  friends 
came  in  such  numbers,  and  were  so  exasperated,  that  the  own¬ 
ers  of  the  store  were  glad  to  escape  with  their  lives,  and  the 
paper  and  the  movable  furniture  that  was  not  stolen  was  de¬ 
stroyed  or  thrown  into  the  street.  Nothing  was  left  but  the 
heavy  and  immovable  kinds  of  furniture,  and  the  bare  walls, 
to  mark  the  spot  of  the  once  flourishing  paper-store. 

Money  is  often  loaned  by  bankers  and  by  private  individu¬ 
als  in  China,  as  in  other  lands,  by  giving  adequate  or  satisfac¬ 
tory  security.  There  is  a  singular  custom  here  of  obtaining 
money  for  use  by  depositing  silver  for  security,  wdiich  is  some¬ 
times  resorted  to  by  wealthy  men.  An  amount  of  silver  more 
than  equal  in  value  to  the  sum  borrowed  is  deposited  in  the 
bank  as  security.  The  bank,  however,  may  not  use  this  par¬ 
ticular  security-silver  on  any  account.  To  prevent  its  use,  and 
at  the  same  time  to  have  it  accepted  as  security  by  the  bank, 
the  owner  of  it  employs  men  to  act  as  witnesses,  and  in  their 
presence  it  is  examined  and  sealed  up  in  the  bank,  where  it 
must  be  carefully  kept  with  unbroken  seal.  Its  owner  now 
receives  from  the  bank  the  amount  he  desires  in  bills  or  cash 
for  the  use  he  purposes.  On  the  payment  of  the  sum  borrow¬ 
ed  from  the  bank,  with  the  stipulated  interest,  he  is  allowed  to 
take  away  the  sealed  parcel  of  silver  he  left  in  the  bank  as  se¬ 
curity.  He  goes  without  the  use  of  the  silver  deposited,  on 
which  he  gets  no  interest,  while  he  at  the  same  time  borrows 
nearly  the  same  amount  of  bills  or  cash,  on  which  he  agrees  to 


FIXED  PAY-DAYS  ON  SHORT  CREDIT. 


159 


pay  monthly  interest.  The  true  explanation  of  this  singular 
course  is  sometimes  found  in  the  very  variable  price  of  silver 
from  time  to  time.  The  one  who  borrows  ^money  and  pays 
interest  on  it,  while  he  deposits  a  larger  sum  of  sycee  in  the 
bank  as  security,  does  so  oftentimes  from  the  conviction  that 
the  sycee  will  rise  considerably  in  value  as  represented  in  bills 
or  cash  during  the  time  it  acts  as  security,  so  that  when  it  is 
taken  out  from  the  bank  it  will  be  worth  more  in  bills  or  cash 
than  the  sum  he  borrowed  plus  the  interest  paid.  In  . other 
words,  he  intends  to  make  money  partly  by  speculation  on  the 
sum  borrowed,  and  partly  by  the  sum  given  in  as  security  be¬ 
ing  not  only  worth  more  at  the  end  of  the  time  specified  (if 
reckoned  in  bills  or  cash)  than  it  was  when  deposited  in  the 
bank,  but  even  worth  more  than  sufficient  to  pay  for  the  inter¬ 
est  of  the  money  borrowed.  Sometimes  deeds  of  lands  or 
houses  are  put  in  the  bank  as  security. 

Men  who  do  business  as  wholesale  merchants  or  agents  for 
wholesale  dealers  do  not  give  long  credit  to  their  retail  cus¬ 
tomers.  It  has  become  a  fixed  custom  for  retail  store-keepers 
to  pay  in  ready  money,  or  to  promise  to  pay  in  ready  money 
in  one  or  two  months,  on  certain  specified  days.  These  days 
are  the  second  and  the  sixteenth  of  every  month.  The  clerks 
and  hired  men  are  furnished  with  bills,  to  collect  the  sums 
due  on  these  days  from  the  retail  customers  of  their  employ¬ 
ers.  The  clerks  and  servants  go  around  to  the  creditors.  If 
these  pay  promptly,  they  would  be  again  trusted,  should  they 
desire ;  if  they  delayed  payment,  and  gave  no  reasonable  or 
satisfactory  explanation,  the  wholesale  dealer  or  his  agent 
would  be  slow  to  trust  them  another  time.  Oftentimes  pay¬ 
ment  is  made  in  two  instalments,  as  on  the  second  day  a  part, 
and  on  the  sixteenth  the  balance — seldom  or  never  on  other 
days. 

As  an  available  means  of  raising  small  sums  of  ready  money, 
frequent  recourse  is  had  to  the  numerous  pawn-shops  at  this 
place.  Large  public  pawn-shops  are  licensed  by  the  govern¬ 
ment,  and  are  often  quite  wealthy.  To  carry  on  these  estab¬ 
lishments  with  success  a  large  capital  is  required.  The  arti¬ 
cles  pawned  are  kept,  unless  redeemed,  for  three  years  nomi¬ 
nally,  but,  in  fact,  only  twenty-seven  months,  when  they  are 
liable  to  be  sold  for  the  benefit  of  the  establishment.  An  im- 


160 


BUSINESS  CUSTOMS. 


mense  quantity  of  clothing  of  all  kinds  is  to  be  found  on  the 
premises  carefully  stored  up,  and  labeled  so  properly  that  any 
garment  can  be  produced  very  shortly  after  being  demanded 
in  order  to  be  redeemed  by  its  owner,  or  the  holder  of  the  bill 
which  describes  it.  The  legal  rate  of  interest  required  on 
sums  loaned  on  the  security  of  property  received  varies  ac¬ 
cording  to  the  amount  advanced  at  one  time.  For  sums  un¬ 
der  two  taels,  three  per  cent,  per  month,  or  thirty  cash  for  ev¬ 
ery  thousand,  is  the  present  rate.  For  sums  between  two  and 
ten  taels,  it  is  two  and  four  tenths  per  cent,  per  mbnth,  or 
twenty-four  cash  for  a  thousand.  For  sums  over  ten  taels,  two 
per  cent,  per  month  is  the  established  rate.  These  rates  are 
higher  than  used  formerly  to  be  the  legal  rates.  Although  at 
a  very  high  interest  compared  with  Western  rates  of  interest, 
the  people  avail  themselves  quite  frequently  of  these  pawn¬ 
shops  to  get  money  for  immediate  and  urgent  use,  trusting  to 
the  future  for  means  with  which  to  redeem  the  articles  they 
pawn.  The  money  they  receive  is  all  good,  no  bad  or  small 
cash  being  allowed,  and  when  redemption  money  is  paid,  they, 
in  like  manner,  pay  in  large  and  perfect  cash,  no  small,  bad,  or 
counterfeit  ones  being  received.  Jf  payment  is  made  in  bills, 
a  few  cash  per  thousand  must  be  added  for  the  expense  of 
bringing  the  cash  home  to  the  pawn-shop  from  the  bank. 

The  surplus  funds  belonging  to  the  temples  devoted  to  the 
'■'•Five  Emperors ,”  and  to  some  other  gods  at  this  place,  are 
sometimes  put  out  at  the  enormous  rate  of  sixty  per  cent,  per 
month.  This  money  is  under  the  control  of  a  committee  of 
the  temple,  who  always  demand  good  security  when  they  lend 
the  money.  It  is  loaned  in  small  sums,  as  in  bills  of  five 
hundred  cash  each.  One  can  borrow  several  bills  if  he  pro¬ 
duces  satisfactory  security.  The  interest  on  each  bill  is  ten 
cash  to  be  paid  daily ;  but  if,  for  any  reason,  the  borrower  does 
not  pay  up  the  daily  interest  for  ten  consecutive  days,  he  is 
expected  to  take  another  bill,  the  hundred  cash  he  owes  being 
deducted  from  the  sum,  so  that  he  actually  receives  only  four 
hundred,  but  must  pay  interest  on  five  hundred.  He  pledges 
himself  to  pay  three  hundred  cash  interest  for  every  five  hund¬ 
red  cash  borrowed  per  month  until  the  principal  is  returned. 
Money  can  be  obtained  in  small  sums  on  much  more  advanta¬ 
geous  terms  than  these  by  any  one  who  can  give  good  securi- 


EJECTING  TENANTS  BY  GIVING  THREE  MONTHS’  RENT.  161 

ty ;  and  the  only* reasonable  or  plausible  explanation  why  a  man 
should  be  willing  to  hire  money  at  the  ruinous  rate  of  sixty  per 
cent,  per  month  is  that  he  flatters  himself  that  the  gods,  which 
are  the  real  owners  of  the  funds,  will  bless  him  in  his  use  of 
them — in  other  words,  that  he  wishes  to  find  favor  with  the 
bankers,  the  gods.  Few  people  borrow  this  kind  of  money  at 
the  exorbitant  interest  now  referred  to.  Still,  it  is  asserted 
that  it  is  occasionally  done. 

Chinese  landlords  oftentimes  experience  much  trouble  in  re¬ 
gard  to  the  collection  of  the  rent  for  houses  or  land  leased  to 
tenants.  The  latter  seem  frequently  to  act  on  the  principle 
that  possession  is  nine  points  in  law,  and,  after  a  few  regular 
payments  of  rent-money  according  to  contract,  begin  to  offer 
less  than  the  sum  agreed  upon.  If  this  sum  is  received,  the 
amount  tendered  is  often  lessened  the  next  time,  or  the  day 
of  payment  is  delayed.  Unkind  words  follow ;  and,  as  litiga¬ 
tion  is  proverbially  dubious  in  regard  to  the  justness  and  the 
promptness  of  the  magistrate,  very  much  depending  on  the 
amount  of  bribe-money  presented  to  his  honor  and  his  satel¬ 
lites,  landlords  usually  shrink  from  invoking  the  law,  and  re¬ 
sort  to  the  established  cusfom  of  ordering  the  obnoxious  or 
dilatory  incumbent  away,  giving  him  the  privilege  of  remain¬ 
ing  three  months  without  rent  from  the  date  of  the  notifica¬ 
tion.  Landlords  who  serve  this  notice  are  content  to  have  the 
premises  vacated  at  the  time  intimated,  not  demanding  the 
arrearage  of  rent,  however  great  it  may  be.  As  a  general  rule, 
any  one  who  rents  a  house  is  at  any  time  liable  to  be  ordered 
to  leave  at  the  end  of  three  months’  warning,  if  the  rent  is  not 
paid  promptly.  If  the  rent  is  paid  promptly  the  owner  can 
not  easily  recover  possession  of  his  house,  even  by  offering 
three  months’  rent  free,  or  the  equivalent  in  money,  if  immedi¬ 
ately  vacated.  Sometimes  the  owner  has  felt  obliged  to  sell 
the  premises  in  order  to  get  a  tenant  out  of  them.  The  buyer 
of  it  may  order  a  tenant  out  of  the  house,  giving  him  three 
months’  use  of  it  free  of  rent,  or,  if  the  tenant  prefers,  by  pay¬ 
ing  him  three  months’  rent  down,  as  the  price  of  immediately 
vacating  it.  The  expenses  of  removal  are  estimated  to  be 
equal  to  the  rent-money  for  three  months.  The  new  owner  is 
not  in  any  wise  bound  by  the  contract  of  the  pi’evious  owner 
to  rent  on  certain  terms,  though  he  is  bound  by  custom  to 


162 


BUSINESS  CUSTOMS. 


% 

give  the  tenaut  three  months’  rent  free,  or  its  equivalent  in 
money,  in  order  to  have  the  premises  vacated. 

When  a  Chinaman  wishes  to  borrow  a  certain  sum  of  mon¬ 
ey,  but  does  not  wish  to  pay  interest,  and  yet  has  landed  prop¬ 
erty,  as  houses,  or  a  rice-farm,  which  he  is  not  willing  to  sell 
in  order  to  raise  the  required  sums,  he  often  resorts  to  the  fol¬ 
lowing  method  of  mortgaging  his  property :  He  seeks  for  a 
man  who  is  willing  to  let  him  have  the  needed  amount  of 
ready  money,  taking  a  kind  of  mortgage  on  the  piece  ^>f  prop¬ 
erty,  as  house  or  farm.  A  certain  number  of  years  is  fixed 
upon,  during  which  time  it  is  imjDOssible  to  redeem  the  prop¬ 
erty,  the  one  party  using  it  without  rent,  and  the  other  party 
using  the  money  without  interest.  After  the  expiration  of 
the  specified  time  the  premises  may  be  redeemed  by  the  pay¬ 
ment  of  the  sum  borrowed,  provided  the  real  owner  has  the 
money  to  spare  and  desires  to  redeem  it.  If  he  should  not 
wish  to  redeem  the  premises  by  returning  the  money  which 
he  borrowed,  the  lender  of  it  can  not  compel  him  to  redeem 
it ;  the  borrower  continues  to  use  the  money  without  interest, 
and  the  lender  to  use  the  property  without  rent.  The  latter 
party,  generally  speaking,  is  content  that  the  money  should 
not  be  returned,  as  fhe  sum  lent  is  usually  considerably  less 
than  the  property  was  worth  at  the  time  of  the  mortgage. 
The  property  becomes,  to  all  intents  and  purposes,  the  proper¬ 
ty  of  the  lender  of  the  money,  unless  the  borrower  of  the 
money  should  wish  to  redeem  it.  It  is  competent  for  the  lat¬ 
ter  to  borrow  money  with  which  to  redeem  it,  or  to  sell  it  if 
he  pleases,  the  buyer  consenting  to  take  it  as  encumbered  by 
the  mortgage.  When  one  buys  it  of  the  owner  he  expects  to 
redeem  it.  The  possessor  of  the  property  may  rent  it  or  sell 
it,  or  again  mortgage  it,  even  on  the  express  understanding 
and  provision  that  the  real  owner  may  redeem  it  whenever  he 
pleases  and  is  able  to  do  it.  The  owner,  on  mortgaging  his 
property,  of  course  gives  over  into  the  hands  of  the  other  par¬ 
ty  a  document,  duly  witnessed,  stating  definitely  the  terms  of 
mortgage. 

A  great  deal  of  property  in  this  city  is  mortgaged  in  the 
manner  here  described.  Oftentimes,  to  furnish  a  good  title  to 
a  buyer  to  certain  property,  the  claims  of  persons  holding  pa¬ 
pers  which  relate  to  mortgages  made  a  score  or  a  hundred 


MUCH  PROPERTY  MORTGAGED  IN  CHINA.  163 

or  more  years  previous  must  be  redeemed  or  settled  by  the 
family  of  the  real  owner.  In  such  cases,  if  the  property  is 
valuable,  obstacles  are  thrown  in  the  way  of  settlement  by  the 
party  having  possession,  and  reasons  for  delays  ai’e  created,  in 
order  to  give  the  owner  as  much  vexation  and  trouble  as  pos¬ 
sible. 


* 


164  MERITORIOUS  OR  CHARITABLE  PRACTICES. 

% 


CHAPTER  VI. 

MERITORIOUS  OR  CHARITABLE  PRACTICES. 

Distribution  of  Moral  and  Religious  Books  and  Tracts :  Their  Subjects  vari¬ 
ous. — Twelve  Sentences  of  good  Words. — Fifteen  Supplementary  ones. — 
Reverence  for  Lettered  Paper  :  Baskets  and  Furnaces  for  Lettered  Paper. 
— Lettered-paper  Society. — Ashes  of  Lettered  Paper,  how  treated. — Scale 
of  Merit  and  Demerit. — Native  Foundling  Asylum:  Supported  more  as. an 
Act  of  Merit  than  of  Charity. — How  regulated. — Nurses,  if  faithful,  re¬ 
warded. — Girls  taken  away  as  Wives. — Societies  for  the  Relief  of  Indigent 
and  Virtuous  Widows :  These  Societies  few.— Regulations  of  one  connected 
with  the  Temple  of  the  God  of  Literature. — Rules  of  one  connected  with 
the  Municipal  Temple. — The  God  of  the  Temple  its  patron  Divinity. — So¬ 
cieties  relating  to  Marriages  and  Funerals :  Contributions  to  aid  one  in  defray¬ 
ing  the  Expenses  of  his  Marriage  or  the  Funeral  of  his  Parent. — A  kind 
of  Savings’  Institution. — Society  to  purchase  Coffins  for  the  Corpses  of  re¬ 
spectable  Strangers. 

Distribution  of  Moral  and  Religious  Books  and  Tracts. 
One  of  the  methods  invented  by  this  people  by  which  they 
fancy  they  perform  acts  of  merit  is  that  of  engraving  and  dis¬ 
tributing  books  and  tracts  admonishing  the  age.  A  vast 
amount  of  this  work  is  done  every  year,  principally  by  literary 
men  and  candidates  for  promotion  in  literary  rank,  or  by  men 
connected  with  the  administration  of  the  affairs  of  large  tem¬ 
ples.  Oftentimes  the  distribution  of  such  books  is  done  in  the 
perfoi’mance  of  a  vow,  either  as  a  thanksgiving  for  favors  sup¬ 
posed  to  have  been  received  from  the  gods,  or  in  order  to  pro¬ 
cure  particular  benefits  from  them  in  the  future.  In  connec¬ 
tion  with  the  literary  examinations  of  candidates  for  degrees, 
there  is  much  of  this  distribution  performed.  The  design  of 
the  distributors,  or  those  who  are  at  the  expense  of  the  books 
and  tracts  given  away  at  these  times,  is  to  acquire  by  so  doing 
a  fund  of  merit  which  will  aid  them  to  succeed  at  some  of  the 
regular  Jiterary  contests.  The  object  in  view  is  a  selfish  and 
personal  one,  terminating  in  the  donor  and  his  family — not  a 
benevolent  one,  prompted  by  the  desire  to  do  good  to  others. 


DISTRIBUTION  OF  RELIGIOUS  BOOKS  COMMON.  165 

/ 

These  books  relate  to  a  variety  of  subjects,  such  as  the 
slaughtering  of  cattle,  the  eating  of  beef,  reverence  for  printed 
or  written  characters,  the  eating  of  vegetables,  filial  piety,  the 
drowning  of  female  children,  the  repairing  of  roads  and  bridges, 
etc.  The  subjects  are  treated  in  the  peculiar  manner  of  the 
Chinese,  either  exhorting  to  do  or  to  refrain  from  doing,  and 
enforcing  compliance  with  the  sentiments  inculcated  by  the 
use  of  arguments  and  considerations  peculiarly  Chinese.  They 
generally  hold  up  some  temporal  good  as  the  reward  of  com¬ 
pliance,  and  sometimes  refer  to  calamities,  misfortunes,  and 
distresses  endured  by  particular  individuals  at  certain  times 
as  being  the  punishment  inflicted  by  heaven  or  by  the  gods 
for  non-compliance.  Most  of  the  larger  books  state  where 
they  may  be  had  by  those  who  wish  to  engage  in  their  distri¬ 
bution,  and  contain  the  names  and  residence  of  some  of  those 
who  have  already  printed  and  distributed  them,  as  well  as  the 
number  of  copies  they  have  given  away.  The  sentiments  in¬ 
culcated,  oftentimes  even  in  the  same  book,  belong  more  or  less 
to  the  various  popular  religions,  as  Confucianism,  Buddhism, 
and  Tauism,  being  designed  to  suit  all  sects  of  religionists,  and 
to  meet  the  approval  of  all  classes  of  the  people. 

Some  time  since,  an  aged  priest  of  nearly  seventy  years,  of 
the  Buddhist  sect,  employed  as  the  keeper  of  a  rich  and  splen¬ 
did  temple  dedicated  to  the  honor  of  the  goddess  of  sailors, 
presented  to  some  who  called  to  see  the  temple  a  volume  of 
the  above  general  description,  saying  that  it  “  was  a  most  ex¬ 
cellent  work.”  The  book  purports  to  have  been  written  by  a 
certain  “doer  of  good  works,”  a  native  of  Suchau.  It  has 
been  engraved  and  republished  in  this  part  of  China,  to  ac¬ 
commodate  those  who  wish  to  embark  in  the  meritorious  em¬ 
ployment  of  distributing  it.  Among  its  contents  are  “  twelve 
sentences  of  good  words.”  Each  sentence  is  followed  by  a, 
few  lines  of  comment  on  its  meaning  and  of  exhortations  to 
its  practice,  and  by  a  verse  of  poetry  of  twenty-eight  charac¬ 
ters  of  similar  import.  As  a  sample  of  the  sentiments  of 
these  moral  books,  designed  to  admonish  the  age ,  a  liberal 
translation  of  these  good  words  is  given : 

Twelve  Sentences  of  Good  Words.  0 

1.  You  should  not  disobey  your  parents. 

2.  You  should  not  quarrel  with  your  brothers. 


166  MERITORIOUS  OR  CHARITABLE  PRACTICES. 


3.  You  should  not  indulge  in  depraved  and  bad  acts. 

4.  You  should  not  utter  injurious  words. 

5.  You  should  not  drown  female  infants. 

6.  You  should  not  wound  the  conscience. 

7.  You  should  not  obtain  money  by  false  pretenses. 

8.  You  should  not  beat  down  articles  below  the  proper  price. 

9.  You  should  not  destroy  animal  life. 

10.  You  should  not  be  remiss  in  doing  good  (i.  e.,  meritorious)  works. 

11.  You  should  not  throw  down  on  the  ground  kernels  of  rice  or  any  let¬ 
tered  paper. 

12.  You  should  not  eat  the  flesh  of  the  dog,  nor  beef. 

Immediately  following  these  “  twelve  sentences  of  good 
words”  are  fifteen  supplementary  ones,  also  designed  to  ex¬ 
hort  the  age.  They  are  each  followed  by  explanatory  and 
hortatory  remarks,  but  by  no  poetry.  These  are  as  follows : 

You  should  not  commit  fornication. 

You  should  not  commit  murder. 

You  should  not  impose  upon  the  orphan  or  the  widow. 

You  should  not  curse  and  swear. 

You  should  not  open  a  gambling-shop. 

You  should  not  smoke  opium. 

You  should  not  be  the  gobetween  in  regard  to  the  marriage  of  a  widow. 

You  should  not  instigate  men  to  engage  in  quarrels  or  assaults. 

You  should  not  plan  how  to  deceive  people. 

You  should  not  act,  or  hire  others  to  act,  an  obscene  theatrical  play. 

You  should  not  oppress  the  poor. 

You  should  not  forget  benefits  received  from  others. 

You  should  not  charge  an  exorbitant  interest. 

You  should  not  neglect  the  family  graves. 

You  should  not  bum  the  coffins  of  the  dead. 

These  are  given  as  examples  of  the  doctrines  and  the  com¬ 
mandments  of  men  taught  by  this  people,  and  popular  among 
them.  It  is  worthy  of  specification  that  these  examples  are 
all  negative ,  telling  what  should  not  be  done.  They  do  not 
positively  inculcate  any  virtue  —  only  by  inference.  While 
some  of  the  sentiments  are  highly  important,  how  trivial  as 
Avell  as  false  are  others  of  these  “  good  words,”  so  lauded  and 
so  much  admired. 

Missionaries  universally  regard  the  distribution  of  these 
books  and  tracts  briefly  described  above,  and  the  respect  pro- 
fessedlj^paid  to  their  sentiments,  as  great  obstacles  to  the  re¬ 
ception  of  the  Gospel.  The  Chinese  usually  apply  the  same 
term  to  them  and  to  the  books  and  tracts  circulated  by  mis- 


SUPERSTITIOUS  REVERENCE  FOR  LETTERED  PAPER.  167 

% 

sionaries  from  abroad — “  volumes  which  admonish  or  exhort 
the  age.'1'1  They  are,  however,  quick  of  discerning  the  vast  dif¬ 
ference  between  the  sentiments  of  the  native  books  and  those 
of  foreign  origin.  While  they  praise  the  sentiments  of  their 
own  books,  they  assert  that  the  sentiments  of  the  books  of 
foreign  origin  are  unsuited  to  their  tastes,  customs,  and  views. 
Although  they  may  do  well  enough  for  foreigners,  who  are 
pleased  with  them,  they  are  of  no  use  in  China !  They  pre¬ 
fer  those  writings  which  teach  the  performance  of  so-called 
meritorious  acts  to  those  which  teach  men  to  repent  of  their 
sins,  and  rely  on  the  merits  of  the  Savior. 

Reverence  for  Lettered  Paper. 

Among  the  national  characteristics  of  this  people  is  the  re¬ 
spect  shown  to  paper  on  which  Chinese  characters  have  been 
written,  printed,  or  stamped.  This  respect  is  carried  to  an 
extraordinary  and  absurd  extent  in  this  part  of  the  empire. 
Four  characters  on  small  slips  of  paper,  usually  about  five  or 
six  inches  long,  calling  upon  the  people  to  “  reverence  lettered 
paper f  are  posted  up  on  walls  and  houses  in  a  great  multi¬ 
tude  of  places  in  this  city  and  suburb.  Small  baskets,  hold¬ 
ing  about  a  peck,  and  having  this  slip  pasted  on  the  outside, 
are  found  every  whei’e,  hung  up  by  the  wayside,  on  houses 
and  shops,  designed  to  hold  any  lettered  waste  paper  which 
the  people  in  the  vicinity  happen  to  have.  Furnaces,  holding 
from  half  a  bushel  to  several  barrels,  are  quite  frequent,  in 
shape  like  a  house  or  a  pagoda,  built  by  the  side  of  the  most 
frequented  streets  as  well  as  more  retired  alleys.  These  have 
an  inscription  like  that  on  the  baskets,  and  are  designed  to 
contain  waste  paper  while  it  is  being  reduced  to  ashes.  The 
smaller  furnaces  are  usually  attached  to  buildings,  while  the 
larger  ones  are  built  up  from  the  ground  with  brick,  and  oft¬ 
entimes  are  stained  with  various  gaudy  colors. 

Chinese  characters  are  often  styled  “  the  eyes  of  the  sage,” 
and  sometimes  “  the  tracks  or  marks  which  the  sages  have  left 
behind.”  It  is  said,  “If  one  protects  or  respects  the  eyes  of 
the  sages  ( i .  e.,  Chinese  characters),  it  is  just  the  same  as  pro¬ 
tecting  his  own  eyes  from  becoming  blind.”  Those  ^ho  do 
not,  in  their  conduct,  evince  a  respectful  regard  for  lettered 
paper,  are  likened  to  a  “  blind  buffalo.”  It  has  become  a  prov- 


168  MERITORIOUS  OR  CHARITABLE  PRACTICES. 

erb  that  those  who  do  not  reverence  the  character  in  this  life 
will  be  likely  to  be  born  blind  when  they  come  into  the  world 
the  next  time.  Such  persons,  it  is  taught,  “  will  receive  the 
very  heaviest  punishment  of  hell.”  Unquestionably  there  are 
a  great  many  who  have  a  superstitious  dread  of  becoming  blind 
in  case  they  do  not  respect  the  written  or  printed  character, 
in  accordance  with  established  customs. 


A  society,  called 
“Lettered-paper  Socie¬ 
ty,”  having  from  eight 
or  ten  to  a  hundred  or 
more  members,  exists 
quite  numerously  here, 
the  object  of  which  is 
to  secure  the  Chinese 
character  from  irrever¬ 
ent  use.  Generally, 
each  society  erects  a 
furnace  in  which  to 
burn  to  ashes  the  waste 
paper  its  agents  may 
collect.  Each  employs 
one  or  more  men,  whose 
business  is  to  go  around 
the  streets  and  alleys, 
collecting  every  scrap 
of  lettered  paper  which 
may  have  fallen  to  the 


MAN  WITH  BASKETS  GATHERING  LETTERED  PAPER* 


ground,  or  which  may  be  found  adhering  loosely  to  the  walls 
of  houses  or  shops.  Some  men  gather  together  refuse  letter¬ 
ed  paper,  old  account-books,  advertisements,  etc.,  which  they 
sell  to  the  head  man  or  agent  of  these  societies,  often  getting 
only  half  a  cent  per  pound,  or  even  a  less  sum.  These  socie¬ 
ties  purchase  large  numbers  of  small  baskets,  which  are  label¬ 
ed  with  the  name  of  the  society  to  which  they  belong,  and 
then  distribute  them  among  shop-keepers  and  householders. 
Paper  deposited  in  these  baskets  is  taken  away  by  the  agents 
of  the  societies.  The  members  of  these  societies  each  contrib¬ 
ute  monthly  a  sum  of  money  to  defray  the  expenses  of  gather¬ 
ing  and  buying  the  waste  paper. 


THE  ASHES  OF  LETTERED  PAPER  HIGHLY  HONORED.  169 

The  ashes  of  this  paper  are  carefully  put  into  earthen  ves¬ 
sels  and  kept  until  a  large  quantity  is  collected.  They  are 
then  transferred  to  baskets,  and  carried  in  procession,  attend¬ 
ed  by  the  members  of  the  society  in  their  best  apparel,  through 
the  principal  streets  of  the  city  or  suburbs,  to  the  bank  of  the 
river,  where  they  are  either  poured  out  into  the  water,  and  al¬ 
lowed  to  float  down  into  the  ocean,  or  placed  in  a  boat  and 
taken  several  miles  down  the  river,  or,  as  some  say,  near  its 
mouth,  before  they  are  emptied  into  the  stream.  A  band  of 
musicians  is  hired  to  accompany  the  procession,  who  play  on 
their  instruments  as  they  pass  along  the  streets.  The  mem¬ 
bers  of  the  society  carry  each  a  large  stick  of  incense,  already 
lighted,  held  reverently  in  one  hand  before  them  as  they  pass 
along. 

Sometimes  a  society  is  connected  with  a  large  temple ;  or 
the  prosecution  of  the  object  for  which  the  society  is  formed  is 
intrusted  to  the  trustees  or  the  committee  who  have  charge  of 
the  temple.  In  a  certain  large  temple,  erected  a  few  years  ago, 
thirty  or  forty  earthen  vessels  were  once  seen,  holding  more 
than  half  a  barrel  apiece,  devoted  to  containing  the  ashes  of 
lettered  paper  until  carried  forth  and  emptied  into  the  river. 
In  the  fall  of  1859  I  happened  to  meet  a  procession,  consisting, 
in  part,  of  about  a  hundred  men,  each  carrying  two  large  bas¬ 
kets  of  ashes,  which  had  been  collected  by  a  society  connected 
wdth  the  largest  and  the  richest  temple  within  the  city.  It 
was  passing,  with  much  pomp  and  show,  along  the  main  street 
in  the  southern  suburbs,  en  route  to  the  banks  of  the  Min,  at¬ 
tended  by  a  large  number  of  well-dressed  gentlemen  and  a 
band  of  music. 

A  kind  of  small  portable  earthen  vessel  is  sometimes  made 
at  the  expense  of  private  individuals  or  of  societies,  and  given 
away  to  literary  individuals,  or  held  for  sale  at  cost,  designed 
for  burning  to  ashes  waste  paper  in  dwelling-houses  or  in 
shops.  These  ashes  are  carefully  done  up  in  packages,  or 
kept  in  a  large  vessel  until  disposed  of  in  some  public  way,  or 
delivered  over  to  the  agents  of  the  societies. 

The  tracts  and  books  given  away  by  those  disposed  to  en¬ 
gage  in  meritorious  acts  relating  to  “  reverencing  lettered  pa¬ 
per”  are  very  explicit  in  discriminating  between  different  de¬ 
grees  of  merit  and  of  demerit,  which  depend  entirely  on  the 

Yon.  IT.— II 


170  MERITORIOUS  OR  CHARITABLE  PRACTICES. 


manner  and  the  extent  of  treating  respectfully  or  disrespect¬ 
fully  the  character.  The  merit  or  the  demerit,  it  is  taught, 
will  effect  favorably  or  unfavorably  the  fortunes  of  each  indi¬ 
vidual  person,  and  of  his  posterity,  more  or  less,  for  several 
generations.  For  the  sake  of  illustrating  the  subject,  a  few 
out  of  a  large  number  of  specifications  found  in  the  books  re¬ 
ferred  to  will  be  given  : 

He  who  goes  about  and  collects,  washes,  and  burns  lettered  paper,  has  five 
thousand  merits,  adds  twelve  years  to  his  life,  will  become  honored  and 
wealthy,  and  his  children  and  grandchildren  will  he  virtuous  and  filial. 

He  who  engraves  tracts  on  reverencing  lettered  paper,  and  distributes  them 
to  people,  has  five  hundred  merits,  will  be  forever  without  blame,  and  will  be¬ 
get  many  honored  children. 

He  who  forbids  another  to  wipe  any  thing  dirty  with  lettered  paper  has  fif¬ 
teen  merits,  and  will  become  prosperous  and  intelligent. 

He  who  uses  lettered  paper  to  kindle  a  fire  has  ten  demerits,  and  he  will 
have  itching  sores. 

He  who  in  anger  throws  down  on  the  ground  any  lettered  paper  has  five 
demerits,  and  he  will  lose  his  intelligence. 

He  who  tosses  lettered  paper  into  dirty  water,  or  burns  it  in  a  filthy  place, 
has  twenty  demerits,  and  he  will  frequently  have  sore  eyes,  or  become  blind. 

It  is  the  learned,  the  talented,  and  the  influential  who  are 
principals  in  these  societies,  and  who  engage  in  the  prepara¬ 
tion  and  distribution  of  these  books.  All  classes,  however, 
are  united  in  cherishing  these  sentiments,  and  engaged  in  prac¬ 
ticing  these  customs  relating  to  the  reverencing  of  lettered  pa¬ 
per.  It  is  a  matter  of  great  astonishment  to  the  Chinese  that 
foreigners  do  not  in  like  manner  reverence  their  foreign  char¬ 
acters  when  written  or  printed  on  jaaper. 

Many  professedly  think  that,  by  reverencing  the  character 
as  above  denoted,  they  only  evince  a  proper  respect  for  the 
ancient  sages  who  invented  them  and  who  taught  their  use. 
In  these  ways,  they  aver  they  exhibit  nothing  but  a  due  appre¬ 
ciation  of  the  value  of  letters  in  the  transaction  of  government¬ 
al,  commercial,  literary,  and  social  affairs  generally.  But  it  is 
easy  to  perceive  that  the  large  majority  of  the  people,  in  ac¬ 
cordance  with  the  sentiments  of  the  tracts  and  books  circula¬ 
ted  among  them,  actually  attach  a  great  amount  of  merit  to 
this  reverencing  of  the  character.  They  number  it  among  the 
good  and  meritorious  works,  the  performance  of  which  entitles 
one  to  success  in  life,  to  freedom  from  calamity  and  sickness, 
or  to  prolonged  old  age,  etc. 


REGULATIONS  OF  NATIVE  FOUNDLING  ASYLUM.  171 


Native  Foundling  Asylum. 

In  this  city  there  is  a  native  foundling  asylum,  where  young 
children  who  have  been  cast  away  by  their  parents  are  sup¬ 
ported  for  several  years,  or  until  provided  for  in  some  manner. 
Many  of  the  circumstances  mentioned  are  important,  as  far  as 
foreigners  are  concerned,  only  as  illustrative  of  Chinese  socie¬ 
ty  and  sentiments — only  as  showing  how  this  people  do  among 
themselves,  and  what  are  their  motives,  real  or  professed,  for 
their  conduct. 

At  present  it  is  under  the  control  of  eight  or  ten  of  the  lit¬ 
erati  and  of  the  gentry,  who,  as  trustees,  take  turns  in  the  su¬ 
perintendence  of  its  affairs.  They  employ  to  aid  them  two 
assistants,  two  door-keepers,  and  wet-nurses  according  to  the 
number  of  foundlings.  A  physician  is  engaged  to  visit  the 
asylum  at  least  once  every  five  days,  to  prescribe  for  the  chil¬ 
dren  and  the  nurses,  if  sick.  It  is  a  part  of  the  duty  of  the  as¬ 
sistants  to  prepare  a  written  report  of  matters  connected  with 
the  asylum  every  ten  days,  for  the  inspection  of  the  acting  su¬ 
perintendent,  and  a  list  of  expenses  every  month. 

A  record  is  kept  of  the  year,  month,  day,  and  hour  of  the 
birth  of  every  child  received.  These  items,  and  the  ancestral 
names  of  its  parents,  and  a  few  other  particulars,  are  usually 
written  out  on  a  piece  of  paper  found  with  the  child.  When 
hot  thus  furnished,  the  time  of  its  reception  into  the  asylum 
only  is  recorded.  The  one  who  brings  a  babe  to  the  asylum 
deposits  it  in  a  certain  place,  beats  a  drum  suspended  near  by, 
and  departs.  The  drum  announces  the  arrival  of  another 
foundling. 

The  monthly  pay  of  each  wet-nurse  is  one  thousand  eight 
hundred  and  sixty  cash.  If  she  can  spare  nourishment  for  an¬ 
other  child,  and  there  is  one  for  her  to  take  care  of,  she  re¬ 
ceives  the  additional  sum.  of  one  thousand  cash  per  month.  If, 
at  the  end  of  a  month,  the  child  under  the  charge  of  a  certain 
nurse  is  doing  well,  she  having  been  careful  and  attentive  to 
her  duties,  she  receives  a  present  of  from  two  to  five  hundred 
cash.  At  the  end  of  every  three  months,  the  child  being  still 
alive,  she  receives  another  present  of  from  four  to  six  hundred, 
cash.  When  a  foundling  has  the  small-pox  or  the  measles, 
and  at  the  end  of  one  month  from  the  attack  is  in  good  condi- 


172  MERITORIOUS  OR  CHARITABLE  PRACTICES. 

tion  of  health,  its  nurse  is  presented  with  five  hundred  cash  ex¬ 
tra  for  her  care. 

The  girls  may  not  be  taken  out  to  be  courtesans  nor  to  be 
slaves,  but  only  for  wives — not  for  concubines,  nor  for  inferi¬ 
or  wives.  When  one  makes  application  for  a  girl,  the  te-paou, 
or  local  constable  of  the  district  where  the  asylum  is  located, 
must  make  strict  inquiries  about  the  man,  his  object  and  cir¬ 
cumstances,  lest  deception  should  be  practiced. 

Very  often  the  parents  of  a  foundling  make  application  for 
their  child  after  she  has  been  in  the  asylum  for  a  few  months  or 
years.  In  case  she  is  alive,  and  the  records  of  the  institution 
are  properly  kept,  this  is  easily  done,  by  mentioning  its  family 
or  ancestral  name,  and  the  precise  time  of  its  birth.  Should 
they  have  furnished  these  items  at  the  time  of  its  deposit  at 
the  asylum,  the  child  can  be  identified,  and  would  be  deliver¬ 
ed  up  to  those  who  sought  for  it.  It  is  supposed,  reasonably 
enough  in  such  cases,-  that  the  person  who  can  give  these 
items  must  be  one  of  its  parents  or  sent  by  them.  Sometimes 
parents  may  regret  the  casting  away  of  their  babe,  or  their 
pecuniary  circumstances  may  have  become  better,  and  they 
determine  to  take  it  home. 

Only  girls  are  left  at  the  asylum.  In  case,  however,  boys 
should  be  left  there,  they  would  be  cared  for,  if  they  lived,  for 
several  years,  and  then  bound  out,  as  apprentices,  to  a  useful 
trade,  unless  demanded  by  their  parents.  The  rules  of  the 
institution  would  admit  of  raising  boys  as  well  as  girls,  but, 
in  point  of  fact,  boys  are  not  thus  deserted  by  their  parents. 
They  are  always  regarded  as  valuable  acquisitions,  even  to 
poor  families.  With  girls,  however,  the  case  is  far  different ; 
they  are  usually  regarded  as  unprofitable  children  in  the  fami¬ 
ly,  and  often  are  either  drowned  by  their  parents,  or  left  to 
die  by  the  roadside,  or  sold  or  given  away  to  be  the  future 
wives  of  the  sons  of  friends,  or  taken  to  the  asylum. 

The  expenses  of  the  asylum,  comparatively  speaking,  must 
be  large.  The  funds  are  obtained  from  the  rent  of  buildings 
and  landed  property,  and  from  contributions  from  rich  men, 
the  gentry,  and  mandarins,  and  any  one  who  is  disposed  to 
take  part  in  this  good  or  meritorious  work  of  saving  alive,  and 
of  raising  those  children  who  would  otherwise  be  destroyed 
by  their  parents.  It  is  commonly  reported  that  those  who 


BETROTHAL  AND  MARRIAGE  OF  FOUNDLINGS.  173 

have  the  management  of  its  funds  and  of  its  business  make 
considerable  money  by  false  entries  in  the  books,  and  false  re¬ 
ports  in  regard  to  the  number  of  nurses  and  infants  supported, 
etc.,  and  it  would  be  strange  if  they  frequently  did  not  thus 
take  advantage  of  their  position  to  defraud. 

The  number  of  infants  who  die  in  the  asylum  is  said  to  be 
astonishingly  large  in  proportion  to  those  received,  showing  a 
great  lack  of  proper  attention  and  food  ;  or,  perhaps,  a  large 
proportion  of  the  deaths  may  be  fairly  attributed  to  the  expo¬ 
sure  of  the  infants  before  they  have  been  actually  received  into 
the  care  of  the  institution.  A  system  of  rewards  has  been 
adopted,  the  object  of  which  is  to  stimulate  the  nurses  to  take 
good  care  of  their  charges.  Small  as  these  sums  given  as 
presents  and  rewards  really  are,  they  have  a  salutary  influence 
upon  the  nurses.  Still,  it  is  estimated  that  many  more  than 
half  of  the  foundlings  die  in  the  course  of  a  few  months  after 
reception. 

The  foundlings  are  almost  always  betrothed  and  taken  away 
long  before  they  arrive  at  womanhood.  Should,  however,  one 
be  left  unengaged  on  arriving  at  a  marriageable  age,  and 
should  an  acceptable  applicant  for  a  wife  present  himself,  she 
is  led  out  to  him,  with  her  face  and  head  closely  veiled.  The 
parties  proceed  to  perform  the  worship  of  heaven  and  earth, 
after  which  they  depart  as  husband  and  wife,  she  seated  in  the 
red  sedan  invariably  used  by  a  bride  of  respectable  character 
while  being  conveyed  to  her  husband’s  house.  On  arriving  at 
her  future  home,  the  ceremonies  are  performed,  and  the  festiv¬ 
ities  are  enjoyed,  usual  at  weddings.  He  who  marries  a  found¬ 
ling,  of  course,  belongs  to  the  lowest  class  of  society  as  re¬ 
gards  money  and  wealthy  friends.  While  there  is  no  positive 
disgrace  attached  to  marrying  such  a  wife,  none  do  it  who  are 
able  to  procure  a  wife  whose  parents  are  known.  It  is  much 
cheaper  to  get  a  wife  from  the  asylum,  if  there  happens  to  be 
a  girl  of  adult  age  in  it,  than  from  a  respectable  family  by  the 
aid  of  a  gobetween.  Usually,  a  successful  applicant  is  required 
to  pay  to  the  managers  of  the  institution  only  a  few  thousand 
cash  for  its  benefit,  while,  were  he  to  marry  a  respectable  girl 
of  known  connections,  she  would  cost  hinj  a  much  larger  sum. 

It  is  bad,  indeed,  to  know  that,  such  is  the  condition  of  Chi¬ 
nese  society,  an  institution  like  this  is  needed  to  save  the  lives 


174  MERITORIOUS  OR  CHARITABLE  PRACTICES. 


of  those  innocents,  born  in  wedlock,  who  otherwise  would  be 
summarily  destroyed  by  their  parents ;  but  it  shows,  also,  a 
very  perverted  state  of  public  conscience  for  the  opinion  to 
prevail  that  to  help  in  the  support  of  it  will  be  regarded  by 
the  gods  as  a  meritorious  deed,  and  that  it  will  redound  in 
some  way,  and  to  some  extent,  to  the  promotion  of  the  donor’s 
private  interests,  or  the  health  of  his  parents,  or  the  prosperity 
of  his  descendants. 

Societies  for  the  Helief  of  indigent  and  virtuous  Widows. 

These  societies  are  not  numerous,  nor  are  they  very  vigor¬ 
ously  supported. 

Such  a  society  is  connected  with  a  temple  of  the  god  of  Lit¬ 
erature,  located  on  East  Street  in  the  city.  The  money  which 
it  dispenses  quarterly,  on  the  first  day  of  the  first,  fourth,  sev¬ 
enth,  and  tenth  months,  is  derived  from  the  interest  or  profit 
of  the  original  sums  contributed  by  the  rich  and  the  manda¬ 
rins,  invested  in  houses  or  farming  lands,  or  lent  to  pawn¬ 
shops.  The  sum  now' given  to  each  widow  receiving  its  aid 
is  only  three  or  four  hundred  cash  per  month  ;  it  formerly  was 
five  hundred  cash.  In  case  she  has  a  son,  this  sum  is  contin¬ 
ued  until  he  becomes  sixteen  years  old — if  she  has  no  male 
children,  and  she  remains  unmarried  and  retains  a  good  char¬ 
acter,  until  her  death.  When  her  son  marries,  he  receives  four 
or  five  thousand  cash  to  assist  in  paying  expenses.  Should  she 
die  while  receiving  help  from  this  society,  five  thousand  cash 
are  paid  to  her  family  to  aid  in  burying  her  corpse.  Should 
she  marry  again,  her  allowance  stops  at  once.  Those  who  are 
accepted  out  of  the  applicants  for  this  charity  are  furnished 
with  a  paper  by  the  officers  of  the  society,  which  is  posted  up 
on  the  front  door  of  their  houses,  stating  their  names,  and  that 
they  are  aided  by  the  society,  etc.  Candidates,  unless  they 
have  influential  friends,  are  obliged,  generally,  to  wait  a  consid¬ 
erable  time  after  their  names  have  been  duly  registered  before 
they  are  accepted,  or  until  a  vacancy  occurs  on  the  list  of  bene¬ 
ficiaries,  caused  by  the  death  or  marriage,  etc.,  of  some  widow, 
as  the  number  aided  is  regulated  by  the  amount^  of  money  re¬ 
ceived  from  the  use  of  the  principal  belonging  to  the  society. 
On  receiving  a  new  applicant  into  the  number  of  widows  aided, 
she  is  furnished  with  a  receipt-book.  Great  care  is  observed 


SOCIETIES  FOE  THE  BELIEF  OF  POOR  WIDOWS.  175 


that  the  receipt-book  presented  by  each  successful  applicant  at 
the  time  of  the  quarterly  payments  in  Chinese  fashion,  is  a 
genuine  one,  as  the  directors  are  liable  to  be  deceived  by 
forged  ones. 

Another  society  is  connected  with  the  municipal  temple  of 
the  city,  and  is  conducted  in  a  different  manner  from  the  one 
just  mentioned.  Its  members  are  usually  rich  men  or  gentry, 
who  agree  to  furnish  money  monthly  to  aid  a  definite  number 
of  respectable  widows,  who  must  comply  with  the  regulations 
of  the  society,  each  member  specifying  the  number  of  persons 
he  pledges  himself  to  aid,  whether  one  or  more. 

A  blank  book,  designed  to  be  presented  on  the  reception  of 
money,  and  in  which  the  payment  of  money  received  is  to  be 
recorded,  is  given  to  the  successful  applicant,  in  which  the 
name  of  her  deceased  husband  and  the  date  of  his  death,  her 
maiden  name,  her  present  age,  and  various  other  particulars, 
are  mentioned.  In  the  front  part  of  this  receipt-book  is  enter¬ 
ed  the  name  of  the  individual  who  furnishes  the  money  to  the 
widow,  her  own  maiden  name,  and  th#  name  of  her  deceased 
husband,  as  a  kind  of  preface.  At  the  close  of  this  written 
statement  is  another  sentence,  intimating  that  the  persons  con¬ 
cerned,  according  to  their  ability  in  the  service  of  Siang  Huong, 
the  municipal  god,  with  united  hearts  put  forth  their  strength, 
reverently  fearing  the  gods  which  are  above,  and  guarding 
against  the  criticisms  of  beings  which  are  below. 

In  order  to  determine  which  one  of  the  applicants  shall  be 
received  to  fill  a  vacancy,  on  a  propitious  day  a  list  of  their 
names  is  made  out  on  a  piece  of  paper,  and  burnt  before  the 
idol,  to  inform  the  god  of  the  business  to  be  transacted.  Then 
lots  are  cast  before  it,  and  the  widow  whose  name  is  on  the 
lot  drawn  is  the  accepted  one. 

A  certain  paper  is  given  her,  which  she  is  to  post  up  on  the 
outside  of  the  front  door  of  her  residence.  This  enables  her 
residence  to  be  easily  recognized,  and  informs  her  neighbors 
of  the  circumstance  of  her  receiving  aid.  It  amounts  to  a  pub¬ 
lic  advertisement,  and  makes  it  very  difficult  for  her  subse¬ 
quently  to  practice  deception  on  the  society.  Should  she 
have  a  son,  on  his  arrival  at  the  age  of  twenty  years  she  must 
report  the  fact,  and  deliver  back  to  ^he  society  her  receipt- 
book,  when  she  will  receive  as  a  finality  four  thousand  cash. 


176  MERITORIOUS  OR  CHARITABLE  PRACTICES. 


He  is  now  supposed  to  be  old  enough  to  support  his  mother 
and  her  family.  If  she  has  only  one  son,  and  he  should  die  be¬ 
fore  his  twentieth  year,  and  the  fact  should  be  properly  report¬ 
ed  and  recorded,  she  can  continue  to  receive  money  until  her 
death,  should  she  neither  marry,  adopt  a  son,  nor  forfeit  her 
place  by  misconduct. 

When  the  widow  dies,  on  her  friends  returning  her  receipt- 
book  back  to  the  society,  and  reporting  the  fact,  they  can  re¬ 
ceive  three  thousand  cash  toward  defraying  her  funeral  ex¬ 
penses. 

In  case  she  is  very  poor,  and  on  her  decease  her  friends  find 
it  exceedingly  difficult  to  find  means  to  buy  a  coffin,  on  repre¬ 
senting  the  fact  to  the  society,  a  coffin  is  granted  for  her  re¬ 
mains  ;  but  instead  of  the  three  thousand  cash  given  by  the  so¬ 
ciety  when  no  coffin  is  provided,  they  receive  only  one  thou¬ 
sand  cash  to  aid  in  defraying  the  exjjenses  of  her  funeral. 

What  has  been  said  is  sufficient  to  indicate  the  prominence 
given  to  the  charity  for  the  aid  of  poor  and  worthy  widows. 
For  a  young  woman  left  a  widow  to  remain  unmarried,  and 
lead  a  reputable  life,  is  universally  regarded  as  very  virtuous 
in  itself,  and  creditable  to  herself  and  her  family;  a  second 
marriage  is  looked  upon  as  a  disgrace  and  as  unchaste.  The 
gentry  and  men  of  wealth  who  contribute  funds  to  aid  such 
widows  if  destitute,  are  applauded  and  held  in  high  estimation 
by  the  common  people.  The  contribution  of  money  for  this 
purpose  is  spoken  of  as  a  “  good”  and  as  a  “  meritorious”  deed. 
Doubtless  it  is  done  oftentimes  in  consequence  of  a  vow  made 
before  some  idol  for  the  promotion  of  selfish  ends,  as  success 
in  business  or  study,  or  recovery  from  sickness,  more  than  be¬ 
cause  the  donors  desire,  from  disinterested  motives,  to  benefit 
those  who  are  the  recipients  of  their  contributions.  These  so¬ 
cieties  are  found  in  connection  with  temples.  The  transaction 
of  a  part  of  the  business  of  the  society  in  connection  with  the 
municipal  temple,  as  above  represented,  is  done  in  presence  of 
the  divinity  there  worshiped,  which  is  regarded  or  adopted 
as  the  patron  god  of  the  society.  It  is  done,  too,  with  the 
burning  of  incense  and  candles ;  and,  from  some  statements 
made,  one  is  led  to  infer  that  it  is  regarded  as  an  act  of  woi’- 
ship  and  of  reverence  f$i’  the  god  of  the  temple,  and  that  this 
god  is  believed  to  direct  in  the  selection  of  the  widows  to  be 


SOCIETIES  TO  ASSIST  MARRIAGES  AND  FUNERALS.  177 

aided,  out  of  the  number  who  are  candidates,  and  whose  names 
are  on  the  lots  cast  in  its  presence. 

Societies  relating  to  Marriages  and  Funerals. 

The  Chinese  are  especially  noted  for  their  desire  to  have 
marriages  and  funerals  in  a  showy  or  popular  manner.  Often¬ 
times  much  more  money  is  spent  in  securing  a  “  respectable” 
funeral  or  marriage  than  can  be  easily  afforded  by  the  family 
most  immediately  concerned. 

It  not  unfrequently  occurs  that  the  sum  of  money  required 
to  celebrate  the  funeral  of  one’s  parents,  or  the  marriage  of 
one’s  son,  can  not  be  raised  on  account  of  poverty.  At  such 
times  a  kind  of  “  society”  (to  use  the  Chinese  expression)  is 
formed  for  the  purpose  of  collecting  the  sum  needed  to  bury 
the  parent  or  to  marry  the  son  in  a  respectable  manner.  Both 
of  these  objects  are  regarded  with  favor  by  all  classes  of  soci¬ 
ety,  and  to  aid  one  who  is  very  poor  in  accomplishing  either 
is  looked  upon  not  only  as  a  benevolent,  but  also  as  a  kind  of 
meritorious  act.  Neighbors,  relations,  and  personal  friends 
of  one  who  wishes  to  marry  a  wife,  or  to  bury  a  parent,  but 
who  is  very  poor,  and  unable  to  do  it  in  a  style  which  shall  be 
creditable  to  the  family,  are  very  frequently  'willing  to  sub¬ 
scribe  money  to  help  to  defray  the  expenses.  The  money  thus 
subscribed  is  given,  not  lent,  to  the  family  or  person  needing 
it.  Generally  some  friend  or  relative  interests  himself  in  the 
case,  and  goes  round  with  a  subscription  paper,  giving  what  is 
thus  obtained  to  the  other  party.  It  is  not  very  reputable  to 
be  the  recipient  of  money  in  this  manner,  although  there  is  no 
positive  disgrace  attached  to  its  reception,  nor  to  the  poverty 
which  renders  it  necessary  or  highly  acceptable.  There  is 
more  honor  in  giving  than  in  receiving  charitable  aid  to  pro¬ 
mote  a  funeral  or  a  wedding.  In  a  similar  manner,  money  is 
often  received  by  a  widow  to  defray  the  expenses  of  the  bur¬ 
ial  of  her  husband. 

There  is  also  a  kind  of  voluntary  society  formed  by  the  poor 
people  of  a  neighborhood  for  the  purpose  of  having  ready 
money  for  use  when  their  parents  shall  die.  The  members  of 
this  society  are  adult  children  of  living  parents.  They  meet, 
and  appoint  or  select  some  responsibft  or  wealthy  man  in  the 
vicinity  as  treasurer  and  director.  They  agree  to  pay  into 

II  2 


178  MERITORIOUS  OR  CHARITABLE  PRACTICES. 

liis  bands,  monthly  or  bimonthly,  as  on  the  first,  or  on  the  first 
and  the  fifteenth  days  of  the  Chinese  months,  a  small  specified 
sum.  This  he  receives  and  lets  out  on  interest  for  short  peri¬ 
ods,  or  he  uses  it  in  his  own  business  as  capital,  agreeing  to  re¬ 
fund  the  sum  received,  with  a  stipulated  interest,  on  demand, 
or  on  very  short  notice,  in  case  of  the  decease  of  the  contrib¬ 
utor’s  father  or  mother.  The  sum  which  the  members  of  such 
unions  or  societies  desire  to  accumulate  in  this  manner  is  usu¬ 
ally  from  twenty  to  forty  thousand  cash.  In  case  one’s  father 
or  mother  should  die  before  the  stipulated  sum  should  have 
been  accumulated,  he  is  allowed  to  draw  the  amount  required 
by  giving  good  security  that  the  balance  over  and  above  what 
he  has  paid  in  shall  be  promptly  handed  over  to  the  treasurer 
in  the  specified  instalments.  In  case  the  contributor  fails  to 
pay  in  the  sums  at  the  proper  times,  his  security  must  do  it. 

When  the  principal  and  interest  amount  to  the  sum  speci¬ 
fied  on  forming  or  joining  the  society,  and  the  person  for 
whose  burial  it  was  designed  to  provide  should  be  still  living, 
the  depositor  is  allowed  to  draw  it  out.  He  usually  spends  it 
in  the  purchase  of  a  coffin  and  of  grave-clothes,  to  be  used 
some  time  in  the  future  by  the  still  living  parent.  The  dutiful 
and  affectionate  son  may  again  begin  to  make  another  series 
of  deposits  for  use  when  death  shall  actually  have  summoned 
his  aged  progenitor  away.  The  money  may  not  be  drawn  out 
before  it  has  amounted  to  the  stipulated  sum,  or  until  a  parent 
of  the  depositor  has  deceased. 

The  kind  of  society  now  spoken  of  really  is  a  kind  of  sav¬ 
ings  institution  for  the  particular  purpose  specified,  the  pro¬ 
vision  of  money  for  the  burial  of  parents. 

Some  eight  or  ten  years  ago  there  lived  a  very  rich  banker 
in  this  city,  who  was  famed  for  his  willingness  to  aid  the  poor 
by  receiving  small  sums  of  money  on  deposit,  to  be  paid  back 
with  interest  when  death  invaded  the  family  of  the  depositor, 
and  removed  a  father  or  mother.  Usually,  however,  the  busi¬ 
ness  is  managed  by  a  responsible  neighbor,  or  a  kindly  and  be¬ 
nevolently  disposed  rich  man  living  in  the  vicinity  of  those 
who  constitute  the  society. 

In  connection  with  th (^various  divisions  or  companies  of  the 
Chinese  army  at  this  place  there  is  an  institution  similar  in  its 
object  to  the  one  just  described.  A  small  part  of  the  monthly 


SOLICITUDE  ABOUT  COFFINS  AND  FUNERALS.  179 


wages  of  each  soldier  is  kept  in  reserve  by  the  paymaster,  so 
as  to  be  ready  for  use  when  a  parent  of  any  of  the  soldiers 
concerned  dies.  There  are,  it  is  said,  very  few,  if  indeed  any, 
of  the  common  soldiers  who  do  not  engage  in  this  method  of 
securing  some  ready  money  with  which  to  bury  their  parents, 
or  who  do  not  agree  among  themselves  to  help  each  other  to 
money  in  case  of  the  death  of  a  parent. 

Sometimes  people,  in  view  of  their  own  decease,  having  few 
or  no  relatives  and  friends  on  whom  they  can  rely  for  aid,  form 
themselves  into  a  kind  of  club  or  society,  the  object  of  which 
is  to  supply  funds  for  use  when  they  themselves  shall  die. 
They  subscribe  or  deposit  money  in  specified  sums,  and  at 
stipulated  times  during  a  period  of  three  or  five  years,  after 
which  they  put  the  amount  collected  out  at  interest  in  some 
responsible  man’s  hands,  until  it  shall  be  needed  to  buy  their 
coffin,  provide  their  grave-clothes,  or  pay  other  necessary  ex¬ 
penses  connected  with  their  decease. 

There  is  a  kind  of  benevolent  company  or  society  at  this 
place,  the  design  of  which  is  to  aid  the  exceedingly  poor  to 
bury  their  dead,  or  to  provide  funds  for  the  purchase  of  coffins 
to  contain  the  bodies  of  respectable  strangers  who  die  here. 
These  coffins  are  kept  uninterred,  in  hopes  that  they  will  be 
claimed  and  taken  away  by  the  friends  of  the  deceased.  Should 
no  claimant  appear  and  remove  them,  or  the  coffins  become 
much  decayed,  the  company  pay  the  expenses  of  burial.  Some¬ 
times  a  man  is  hired  to  collect  the  bones  out  of  the  decayed 
coffins  and  inter  them,  having  first  carefully  put  them  in  small 
coarse  earthen  vessels,  each  vessel  containing  only  the  bones 
from  one  coffin.  The  vessels  are  called  golden  vessels. 

The  expenses  of  this  company  are  defrayed  by  contributions 
or  subscriptions  from  officers,  gentry,  and  rich  citizens.  It  is 
regarded  as  a  very  commendable  and  meritorious  work. 

Enough  has  been  said  in  describing  these  benevolent  or 
charitable  societies  to  indicate  how  much  the  people  think  of 
their  own  funerals  or  the  funerals  of  their  parents.  Much  of 
the  time  and  strength  of  the  adult  sons  of  still  living  parents 
are  spent  in  endeavoring  to  secure  the  funds  needed,  when 
their  parents  shall  have  deceased,  to  bury  their  remains — a  sin¬ 
gular  result  of  the  extraordinary  culture  of  the  sentiment  of 
filial  affection,  for  which  the  Chinese  are  so  celebrated. 


180  MERITORIOUS  OR  CHARITABLE  PRACTICES. 


CHAPTER  VII. 

meritorious  or  charitable  practices — Continued. 

Vows  relating  to  the  Lives  of  Animals:  Two  Kinds. — Vow  not  to  kill  a  cer¬ 
tain  kind  of  Animal  for  a  specified  Time. — Vow  to  support  or  let  a  certain 
kind  of  Animal  live. —Often  done  as  a  Thanksgiving  for  Favors  received 
from  the  Gods. —  The  Merit  of  eating  Vegetables  and  abstaining  from  Ani¬ 
mal  Food:  Popular  Distinction  between  some  kinds  of  Meats  and  Vegeta¬ 
bles.— Slaughtering  Animals  in  a  Time  of  Drought  often  forbidden. — 
Some  vow  never  to  eat  Meat. — Others  vow  to  eat  only  Vegetables  for  a 
specified  Time  or  on  certain  Occasions.  —  Several  kinds  of  Vows  de¬ 
scribed. — Popular  Sentiments  relating  to  killing  the  Buffalo  and  eating  its 
Flesh :  The  Work  of  the  Buffalo  meritorious.  —  Killing  it  for  Food  un¬ 
lawful. — Butchers  obliged  tp  fee  Mandarin  Runners — Tracts  admonish¬ 
ing  against  the  Slaughter  of  the  Buffalo  and  eating  its  Flesh. — Let  Beef¬ 
eaters  beware. — The  Advantages  of  refraining  from  eating  Beef. — Several 
Stories  relating  to  Beef-eaters. — Miscellaneous  Works  of  Charity  and  of 
Merit:  Hot  and  medicated  Tea  for  Travelers. — Coffins  for  poor  Families. 
— Wadded  Garments  for  the  Needy  in  Winter. — Refraining  from  doing 
or  saying  any  thing  to  prevent  a  contemplated  Betrothal. — A  Lantern 
suspended  in  the  Street  at  Night. — Repairing  Bridges  and  Roads. — In 
case  of  a  Calamity  or  Famine,  to  distribute  Rice  Porridge  and  Cakes  to 
the  Destitute. — The  Gentry  and  the  Rich  at  times  sell  Rice  at  less  than 
market  Price  to  the  Poor. — To  give  Rice  to  Widows  and  Orphans. — No 
Town  or  County  Poor-houses  at  Fuhchau  supported  by  Tax. 

Vows  relating  to  the  Lives  of  Animals. 

These  vows  may  be  divided  into  two  classes ;  one  relates 
to  not  taking  the  life  of  a  specified  animal ;  the  other  relates 
to  the  supporting  of  the  animal  in  view  as  long  as  it  may  live. 
Both  kinds  of  vow  are  believed  by  the  Chinese  to  be  merito¬ 
rious,  and  to  be  sure,  other  things  being  equal,  to  bring  upon 
those  who  make  and  keep  them  the  favor  of  heaven  or  the 
blessing  of  the  gods. 

Some  vow  under  the  open  heavens,  or  in  the  presence  of  an 
idol,  not  to  kill  a  certain  kind  of  domestic  animal  for  a  speci¬ 
fied  time,  as  three,  five,  ten  years,  or  for  their  whole  lifetime. 
Usually,  after  this  vow, ’such  persons  will  not  allow  such  ani¬ 
mals  to  be  killed  on  their  premises.  Sometimes  they  will  eat 


VOWS  TO  LET  CERTAIN  ANIMALS  LIVE. 


181 


of  animal  food  at  another’s  house,  as  at  a  feast,  or  if  killed  and 
prepared  by  others.  Generally  speaking,  however,  they  pro¬ 
fess  to  abstain,  with  scrupulous  care,  from  the  eating  of  the 
meat  of  such  animals  as  they  have  vowed  not  to  kill.  Both 
sexes  make  this  kind  of  vow  whenever  they  please,  though 
the  number  of  women  who  do  it  is  much  greater  than  that  of 
men.  It  is  asserted  that  those  who  make  this  vow  usually 
keep  it,  lest  some  calamity  should  befall  them  as  a  punishment 
sent  by  the  gods  for  their  insincerity  and  faithlessness.  The 
main  and  professed  object  of  making  such  a  vow  is  the  ob¬ 
taining  of  temporal  blessings,  as  that  their  children  may  be¬ 
come  learned  in  early  life,  wealthy,  or  honored,  or  that  parents 
may  speedily  recover  from  sickness,  and  live  to  old  age.  Wom¬ 
en  often  thus  vow  in  order  that  their  husbands  may  succeed 
in  business.  Barren  married  women  frequently  take  this  meth¬ 
od  of  interesting  the  gods  in  their  behalf,  in  the  hope  that  they 
may  then  have  male  children. 

Some  vow,  not  specifically  that  they  will  not  kill  certain  an¬ 
imals,  but  that  they  will  “let  them  live.”  This  vow  includes 
the  idea  of  providing  the  means  of  their  support  until  they  die 
of  old  age  or  by  accident,  should  the  case  admit  of  making 
such  a  provision.  This  vow  is  made  in  regard  to  various  kinds 
of  domestic  animals,  as  well  as  some  kinds  of  birds  and  fish. 
In  order  to  prevent  their  being  stolen,  and  subsequently  being 
used  as  food,  as  in  the  case  of  chickens,  ducks,  geese,  and  pigs, 
and  also  to  save  themselves  any  trouble  in  taking  care  of 
them,  some  persons  place  the  animals  they  wish  to  have  kept 
alive  in  a  monastery,  under  the  superintendence  and  care  of 
the  resident  priests.  In  such  cases  they  furnish  food  for  them, 
or  pay  monthly  a  certain  sum  for  their  board.  In  a  celebrated 
large  monastery  belonging  to  the  Buddhist  sect,  visited  in 
September  of  1860,  there  were  twenty  horned  cattle,  including 
calves  ;  sixteen  goats  and  kids,  ten  geese,  ten  ducks,  and  scores 
of  hens  and  chickens.  Near  the  foot  of  the  hill  on  which  the 
monastery  is  located  there  was  a  herd  of  twenty  or  more 
horned  cattle,  of  which  about  half  were  the  domesticated  buf¬ 
falo.  These  were  all  supported  by  people  who  had  devoted 
them  to  be  kept  alive,  and  had  transferred  the  care  and  re¬ 
sponsibility  in  regard  to  them  to  this  monastery.  Near  the 
monastery  is  a  fish-pond  which  abounds  in  large  fish  of  various 


182  MERITORIOUS  OR  CHARITABLE  PRACTICES. 


kinds,  not  one  of  which  will  the  priests  allow,  on  any  consider¬ 
ation,  to  be  caught  and  eaten.  These  fish  were  originally 
placed  there  in  the  performance  of  vows. 

Besides  common  fish,  eels  and  turtles  are  “  let  live”  as  a 
work  of  merit.  A  kind  of  club  or  society  connected  with  a 
large  temple  in  this  city  annually  “  let  live”  a  lot  of  eels  which 
require  a  large  number  of  men  to  carry.  They  are  taken 
through  the  main  street  in  the  suburb  to  the  river,  into  which 
they  are  put,  and  thus  allowed  to  live.  They  are  bought  up 
for  the  express  purpose  of  being  thus  turned  into  the  water  ! 
A  large  quantity  of  mock-money  and  incense  are  usually  con¬ 
sumed  in  connection  with  the  “  letting”  of  these  eels  live. 

Generally  speaking,  only  small  wild  birds  are  made  Ahe  sub¬ 
ject  of  the  vow  under  consideration.  The  person  who  wishes 
to  make  it  takes  the  bird  in  his  hand  before  some  idol,  or  un¬ 
der  the  open  canopy  of  heaven,  and,  after  expressing  his  heart’s 
desire,  lets  the  bird  fly  where  it  will. 

The  persons  who  vow  to  support  a  fowl  sometimes  vow  also 
never  to  eat  the  flesh  of  such  a  kind  of  fowl ;  those  who  vow 
to  support  a  pig,  never  to  eat  swine’s  flesh,  etc. ;  but  this  is 
not  always  done. 

The  making  of  these  vows  is  frequently  accompanied  by  the 
burning  of  incense  and  vegetable  candles,  with  much  apparent 
solemnity. 

It  is  worthy  of  especial  notice  that  generally,  or  at  least  oft¬ 
entimes,  those  who  make  these  vows  wait  until  they  have  re¬ 
ceived  that  for  which  they  have  expressed  their  wish,  and  then 
pay  their  vows,  buying  the  bird  or  the  fish,  or  selecting  the 
animal  and  letting  it  live,  according  to  their  engagement  with 
heaven  or  their  patron  idol.  They  vow,  but  do  not  perform 
until  they  have  obtained  that  which  they  seek.  In  this  point 
of  view,  the  performance  of  the  vow  may  be  regarded  as  a 
thank-offering  rather  than  a  meritorious  act. 

It  is  always  considered  as  an  index  of  a  “  good  heart ”  to  let 
animals  live,  but  not  in  the  sense  of  a  tender  heart,  or  a  heart 
easily  affected  by  the  pain  endured  by  animals  when  dying. 
Both  vowing  to  refrain  from  destroying  animal  life,  and  vow¬ 
ing  to  support  certain  animals  as  long  as  they  live,  are  re¬ 
ferred  to  by  this  people  as  an  evidence  of  a  good  and  virtu¬ 
ous  heart,  and  as  meriting  future  good  fortune  from  the  gods. 


THE  MERIT  OF  ABSTAINING  FROM  ANIMAL  FOOD.  183 


The  Merit  of  eating  Vegetables  and  abstaining  from  Animal 

Food. 

The  feeling  that  the  eating  of  flesh  is  sensual  and  sinful,  or 
quite  incompatible  with  the  highest  degree  of  sincerity  and 
purity,  is  a  very  popular  one  among  the  Chinese  of  all  classes. 
It  may  be  owing  to  the  prevalence  of  the  Buddhist  religion. 
The  leading  of  a  religious  life  seems  oftentimes  to  be  intimate¬ 
ly  connected  with  the  eating  of  a  vegetable  diet.  Missionaries 
at  first  used  to  be  regarded  and  described  as  “  eaters  of  veg¬ 
etables,”  until  the  fact  became  known  that  they  did  not  make 
the  prevalent  and  popular  distinction  between  the  eating  of 
animal  food  and  the  eating  of  vegetables. 

The  Chinese  divide  all  eatables  into  meats  and  vegetables. 
They  have  a  saying  that  “among  the  vegetables  are  three 
kinds  of  meats,”  and  “  among  the  meats  are  three  kinds  of  veg¬ 
etables.”  It  means  that  those  who  wish  and  profess  to  live 
only  on  vegetables  may  nevertheless  not  eat  all  kinds  of  veg¬ 
etables.  There  are  three  species  which  they  are  not  allowed 
to  eat  as  vegetarians ;  these  are  garlics ,  onions ,  and  scallions , 
which  are  reckoned,  on  account  of  their  strong  taste,  as  being 
substantially  meats,  though  they  are  really  nothing  but  vege¬ 
tables.  On  the  other  hand,  though  they  profess  to  eschew  all 
animal  food,  yet  there  are  three  kinds  which  they  are  allowed 
to  eat.  These  are  obtained  from  salt  water,  and  are  believed 
to  be  themselves  marine  animals,  or  to  be  the  productions  of 
marine  animals.  On  account  of  an  insipid  or  indifferent  taste, 
these  are  reckoned  as  vegetables. 

The  doctrine  of  the  beneficial  influence  of  eating  nothing  but 
vegetables  has  such  force,  in  times  of  drought,  that  the  manda¬ 
rins  occasionally  issue  proclamations  forbidding  the  butcher  to 
exercise  his  vocation.  The  restriction  is  in  force  for  the  space 
of  three  days,  during  which  time,  if  one  is  caught  by  the  un¬ 
derlings  of  the  mandarins  engaged  in  killing  swine,  goats,  or 
cattle,  he  must  fee  them,  else  the  meat  would  be  seized  by 
them.  A  small  bribe  on  such  occasions  suffices  to  shut  the 
mouths  of  those  who  would  otherwise  produce  trouble.  The 
interval  while  the  proclamation  is  considered  binding,  the 
mandarins  and  some  of  the  common  people  usually  spend 
more  or  less  in  praying  for  rain  at  the  temples,  or  in  marching 


184  MERITORIOUS  OR  CHARITABLE  PRACTICES. 


in  procession  through  the  streets  with  gongs  and  images. 
The  idea  of  forbidding  butchering  at  these  times  seems  to  be 
that  mandarins  and  people  will  be  obliged  to  subsist  on  vege¬ 
tables,  unless  they  happen  to  have  a  supply  of  animal  food  on 
hand,  and  that  this  fact  will  be  a  proof  of  their  sincerity  of 
heart  while  praying  for  rain ,  which  will  be  duly  appreciated 
by  the  divinities  who  have  control  of  the  unfallen  rain-drops. 

Probably  a  large  majority  of  the  adult  population  of  this 
place  make,  during  their  lives,  some  kind  of  vow  in  regard  to 
abstaining  from  animal  food,  and  living  on  a  vegetable  diet 
for  a  longer  or  shorter  period.  This  is  done  with  a  view  to 
the  beneficial  results  in  regard  to  themselves  or  members  of 
their  families.  These  desirable  results  are  not  sanitary,  and 
do  not  relate  to  the  health  of  the  individuals  concerned,  ex¬ 
cept  in  general,  but  are  mercenary,  and  concern  the  begetting 
of  male  children,  success  in  trading  or  business  generally,  the 
attainment  of  literary  excellence  and  rank,  etc.  The  eating  of 
vegetable  food  principally,  or  occasionally,  is  considered  meri¬ 
torious,  and  avowed  in  order  to  attain  certain  definite  objects 
from  the  gods  in  general,  or  from  the  particular  god  or  god¬ 
dess  in  whose  honor  or  before  whose  image  the  vow  is  made. 

Unmarried  females  who  vow  to  live  on  vegetables  are  called 
“  vegetable  virgins,”  and  married  women  who  live  according 
to  a  similar  vow  are  known  as  “  vegetable  dames.”  These  are 
supposed  to  belong  to  the  Buddhist  religion,  or  to  have  im¬ 
bibed  the  notions  of  that  sect  so  sincerely  and  profoundly  as 
to  lead  them  to  desire  to  live  according  to  the  Buddhistic 
tenets  as  far  as  this  subject  is  concerned.  They  dress  their 
persons,  and  comb  and  arrange  their  hair,  according  to  the 
customs  of  the  class  of  society  to  which  they  belong.  They 
seem  to  think  they  can  attain  the  reward  of  the  Buddhistic 
heaven  by  the  use  of  a  vegetable  diet.  The  term  “vegetable 
Buddhas”  is  sometimes  applied  to  males,  to  indicate  that  they 
have  vowed  to  abstain  from  animal  food  and  subsist  on  vege¬ 
tables. 

Vegetable-eaters  divide  themselves  into  two  classes — those 
who  vow  never  to  eat  animal  food  while  they  live ,  and  those 
who  vow  exclusively  to  eat  vegetables  at  specified  times  or  on 
specified  occasions,  until  they  see  fit  to  cancel  the  vow. 

Vowers  of  the  first  class  are  much  less  numerous  than  the 


SPECIMENS  OF  “VEGETABLE”  VOWS.  185 

second  class.  It  is  comprised  of  poor  and  rich,  ignorant  and 
learned.  Comparatively  many  females,  and  but  few  males, 
make  this  vow.  Eggs  are  included  among  meats,  and  wine  is 
also  put  into  the  interdicted  list,  although  it  is  always  made 
of  vegetables.  The  poor,  who  vow  to  live  on  vegetables,  hope, 
if  they  do  not  receive  any  marked  blessing,  in  consequence  of 
so  living,  from  the  gods  in  this  life,  still  to  enjoy  the  proper 
reward  of  their  self-denial  in  the  world  to  come. 

The  second  class  of  vegetarians  form  a  numerous  body,  and 
is  composed  of  people  from  all  ranks  and  conditions  of  society. 
The  end  sought  by  this  class  is  the  same  as  the  end  sought  by 
the  other,  as  longevity,  prosperity  in  business,  or  recovery 
from  sickness,  etc. 

There  are  over  a  dozen  kinds  of  vow  of  this  class,  some  of 
which  will  be  specified,  showing  how  this  people  “  teach  for 
doctrine  the  commandments  of  menP 

Some  promise  not  to  eat  meat  for  breakfast  for  a  whole 
year.  Those  who  make  and  carry  out  this  vow  are  considered 
to  have  less  merit  than  those  who  vow  never  to  eat  meat  dur¬ 
ing  the  rest  of  their  lives. 

Some  honor  the  goddess  called  “  The  Mother  of  the  Dipper ,” 
one  of  the  goddesses  of  children  quite  popular  at  this  port. 
On  the  seventh,  seventeenth,  and  twenty- seventh  of  every 
month  during  the  year,  and  during  the  whole  seventh  month 
of  every  year,  the  females  who  make  this  vow  are  not  allowed 
by  it  to  partake  of  animal  food. 

Some  honor  the  goddess  of  mercy  by  abstaining  from  meats 
during  the  third,  sixth,  and  ninth  months;  others  from  the 
first  to  the  nineteenth  of  the  second,  sixth,  and  ninth  months ; 
and  others  only  on  the  nineteenth  day  of  the  second,  sixth, 
and  ninth  months. 

Some  vow  to  honor  the  “  heavens  and  the  earth ”  by  eating 
only  vegetables  on  the  first  and  the  fifteenth  of  every  month. 

Some,  if  eating  meat  when  it  thunders ,  immediately  stop  eat¬ 
ing,  and  go  without,  meat  all  the  rest  of  the  day.  If  it  thun¬ 
ders  in  the  morning,  they  go  without  eating  animal  food  for 
the  whole  day.  The  anger  of  the  god  of  thunder  is  much 
dreaded  here. 

Some,  in  honor  of  the  god  of  the  kitchen ,  on  the  third  day 
of  each  month  refrain  from  the  consumption  of  animal  food. 


186 


MERITORIOUS  OR  CHARITABLE  PRACTICES. 


Others  select  the  ninth  and  the  twenty-fourth,  or  the  eighth 
and  the  twenty-third  of  each  month,  as  the  days  on  which  they 
will  eat  vegetables  in  order  to  gain  the  favor  of  the  kitchen 
god. 

Some  vow  to  eat  nothing  in  the  morning  for  breakfast,  either 
vegetables  or  meats,  for  a  month,  or  for  the  time  specified. 
This  corresponds  somewhat  to  the  biblical  idea  of  fasting,  so 
far  as  the  act  goes,  but  not  in  regard  to  the  object  designed 
by  the  act.  Many  wives  make  this  vow  in  order  that  their 
husbands  may  become  rich  or  learned. 

Some  vow  to  refrain  from  meats  on  the  seventeenth  day  of 
the  eighth  month,  in  honor  of  the  god  of  thieves.  It  is  esti¬ 
mated  that  probably  about  one  half  of  the  people  make  and 
observe  this  vow.  This  god  is  much  worshiped  at  this  port, 
to  insure  prosperity  in  the  transaction  of  business. 

Some  people  vow  to  the  gods,  in  order  to  obtain  certain 
ends,  to  eat  nothing  hut  rice  (no  vegetable  or  meat  condiments 
being  mingled  with  the  clear  rice)  for  a  specified  time,  as  one 
meal  per  day  for  a  month  or  year.  Some  vow  to  eat  nothing 
but  clear  rice  on  certain  days,  as  the  first  and  the  fifteenth  of 
every  month,  praying  heaven  and  earth,  or  the  gods,  to  grant 
the  favor  desired.  After  the  making  of  the  vow,  on  the  days 
specified,  the  person,  taking  a  lighted  stick  of  incense  in  his 
hands,  kneels  down  and  eats  the  clear  hoiled  rice.  Sometimes 
the  stick  of  incense  is  placed  in  a  censer  during  the  meal. 
Many  more  females  than  males  make  this  vow. 

There  are  other  vows  which  are  designed  to  honor  the 
Moon,  the  Three  Rulers,  etc.  But  enough,  and  more  than 
enough  has,  perhaps,  been  said  to  show  the  various  forms 
which  the  doctrine  of  living  on  vegetables  to  the  eschewing 
of  meats,  as  a  work  of  merit,  has  taken  among  this  supersti¬ 
tious  and  idolatrous  people.  Their  industry  and  perseverance 
in  carrying  out  their  vows  are  worthy  of  being  expended  in  a 
better  way.  Many,  doubtless,  are  faithful  and  conscientious 
in  living  up  to  their  vows,  notwithstanding  the  self-denial  they 
experience  in  so  doing. 

Popular  Sentiments  relating  to  hilling  the  Buffalo  and  eating 

its  Flesh. 

The  term  “  buffalo,”  as  here  used,  includes  the  two  classes 


CONCERNING  KILLING  BUFFALOES  AND  EATING  BEEF.  187 

of  quadrupeds  belonging  to  the  bos  genus  found  in  China,  and 
the  word  “  beef”  refers  to  the  flesh  of  these  animals  without 
distinction. 

The  slaughter  of  buffaloes  for  food  is  unlawful,  according  to 
the  assertions  of  the  people,  and  the  abstaining  from  the  eat¬ 
ing  of  beef  is  regarded  as  very  meritorious. 

The  domesticated  buffalo,  on  account  of  its  aid  in  plowing, 
is  considered  as  deserving  of  great  praise,  and  as  having  great 
merits;  and,  therefore,  men  who  enjoy  the  benefit  of  its  toil 
should  not  consume  its  flesh.  The  law,  it  is  said,  permits  the 
killing  of  the  buffalo  to  be  used  in  sacrifice  to  Heaven  and 
Earth  by  the  emperor,  and  in  sacrifice  to  Confucius  and  a  few 
other  deified  men  in  the  spring  and  autumn  by  the  high  man¬ 
darins,  but  forbids  its  slaughter  for  purposes  of  food.  Its 
flesh  is  not  used  in  presenting  meat-offerings  to  gods  and  spir¬ 
its  in  general  worship  by  the  people,  nor  are  candles  made  of 
buffalo-tallow  burnt  before  idols. 

Although  the  law  forbids,  custom  allows  the  killing  and  sell¬ 
ing  of  beef,  on  the  butchers  paying  a  percentage  to  the  run¬ 
ners  and  policemen  in  the  employment  of  mandarins.  The 
law  has  become  long  since  a  dead  letter,  so  far  as  this  matter 
is  concerned.  It  is  said  that,  should  any  mandarin  make  in¬ 
quiry  in  regard  to  the  beef  exposed  in  the  streets  for  sale,  the 
answer  given  would  be  that  it  was  the  flesh  of  a  buffalo  which 
had  died,  or  which  had  been  killed  by  accident.  The  enforc¬ 
ing  of  the  law  would  be  found,  by  a  mandarin  who  should  at¬ 
tempt  it,  exceedingly  difficult,  so  long  as  butchers  and  sellers 
of  beef  are  willing  to  bribe  his  underlings  to  screen  them. 

Sometimes  it  occurs  that  beef  can  not  be  obtained  at  the 
stands  where  it  is  usually  exposed  for  sale.  The  explanation 
often  given  is,  that  the  butchers  and  the  employes  of  certain 
officers  are  at  variance  in  regard  to  the  percentage  to  be  paid 
by  one  party  to  the  other.  Sometimes  cattle  are  dearer  than 
usual,  and  there  is  but  little  demand  for  beef.  At  such  times, 
unless  the  official  runners  can  be  cheated  out  of  the  usual  sum 
per  head,  the  former  for  a  while  omit  the  killing  of  buffaloes, 
or  they  would  lose  money.  Unless  the  percentage  is  paid  reg¬ 
ularly,  the  mandarin  runners  would  seize  the  beef,  wherever 
found,  belonging  to  the  butchers  who  endeavor  to  defraud 
them  of  their  accustomed  profits.  They  also  would  seize  it 


188  MERITORIOUS  OR  CHARITABLE  PRACTICES. 


even  if  already  in  the  hands  of  the  retailer,  should  the  one  who 
killed  the  animal  not  have  fulfilled  his  agreement  with  them. 
Oftentimes  retailers  of  beef  are  called  upon  for  presents  to  the 
employers  and  mandarins  on  account  of  their  calling. 

These  are  the  customs  which  prevail  at  this  place  relating 
to  this  subject  among  the  Chinese  themselves.  What  arrange¬ 
ment,  if  any,  exists  between  the  mandarin  runners  and  those 
who  butcher  for  the  supply  of  foreign  ships  is  unknown,  but 
probably  there  is  a  percentage  paid  as  usual  to  these  harpies 
by  butchers.  Some  of  the  lower  mandarins,  according  to  re¬ 
port,  receive  regularly  a  bonus  from  butchers  for  their  con¬ 
nivance  at  the  violation  of  the  law  against  the  slaughtering  of 
the  buffalo. 

A  few  years  ago  a  sheet  of  yellow  paper,  two  feet  long  by 
one  and  a  half  wide,  having  on  it  a  rough  outline  sketch  of  the 
buffalo  in  a  standing  posture,  was  numerously  placarded  on 
the  walls  by  the  side  of  the  principal  streets  in  this  city  and 
suburbs.  All  the  inside  of  this  outline,  including  the  space 
occupied  by  the  legs,  was  taken  up  with  Chinese  characters, 
admonishing  the  age  against  killing  the  buffalo  and  against 
eating  its  flesh,  and  depicting  in  vivid  language  the  sad  and 
laborious  life  of  that  animal  spent  in  plowing  and  grinding, 
and  the  unthankful  fate  it  often  meets  at  the  hands  of  those 
whom  it  has  served.  The  outside  of  the  outline  figure  was 
taken  up  with  an  exhortation  to  the  public  against  the  prac¬ 
tice  of  female  infanticide.  A  foreigner  who  did  not  know  the 
peculiar  feelings,  or  rather  the  theory  of  many  of  the  Chinese 
on  the  subject  of  beef,  would  naturally  have  supposed  that  the 
sheet  was  an  advertisement  designed  to  facilitate  the  sale  or 
consumption  of  the  buffalo,  instead  of  the  very  reverse ! 

In  a  certain  volume  of  over  two  hundred  leaves,  having  many 
of  the  moral  maxims  and  admonitory  precepts  of  the  Chinese, 
are-jseveral  pages  devoted  to  exhorting  the  people  against  the 
use  of  beef.  In  one  article,  the  spirit  of  a  buffalo,  whose  flesh 
had  been  cooked  and  eaten,  and  whose  hide  had  been  made 
into  drum-heads,  and  whose  bones  had  been  manufactured  into 
head-gear  for  women,  and  this  all  after  a  life  of  drudgery  in 
toiling  for  man,  is  represented  as  appearing  before  one  of  the 
rulers  of  the  Chinese  hell,  and,  with  lamentation,  making  its 
complaints.  The  ruler,  deeply  commiserating  the  circum- 


MISERABLE  FATE  OF  BEEF-EATERS. 


189 


stances  of  its  case,  answers,  “  The  deceased  killers  of  buffaloes 
are  enduring  punishment  for  their  sins  in  hell.  Some  are 
tossed  upon  the  tree  of  knives ;  others  are  thrown  upon  the 
hill  of  swords.  Some  have  molten  brass  turned  down  their 
throats ;  others  are  bound  upon  red-hot  iron  posts.  Through 
eternal  ages  they  shall  not  be  born  into  the  world  again,  or,  if 
they  are  born  again,  they  shall  become  buffaloes.”  It  is  add¬ 
ed,  apparently  by  the  author  of  the  volume,  “  The  consumer 
of  beef  who  angrily  refuses  to  listen  to  admonition  on  this 
subject,  and  who  derides  the  notion  that  the  buffalo  is  a  mer¬ 
itorious  animal,  insisting  that  beef  is  highly  nutritious,  shall  be 
overwhelmed  with  calamity,  his  happiness  shall  be  destroyed, 
his  children  and  grandchildren  shall  be  poor,  and  his  family  or 
posterity  shall  be  exterminated.”  Let  beef-eaters  henceforth 
know  what  a  miserable  experience  is  to  be  that  of  their  de¬ 
scendants  ! 

In  another  passage,  the  buffalo  is  represented  as  apostro¬ 
phizing  the  butcher,  the  retailer,  and  the  eater  of  beef,  and  de¬ 
picting  in  heart-affecting  language  its  laboriously  useful  life : 
“  While  my  lot  in  the  spring  and  autumn  is  tolerable,  the  heats 
of  summer  are  dreadful.  I  have  no  hands  with  which  to  rub 
off  the  musquitoes  when  they  bite.  When  winter  comes,  the 
cold  wind  pierces  to  my  very  joints  and  marrow.  If  the  men 
of  the  world  would  neither  sell  me  for  beef,  nor  kill,  nor  eat 
me,  they  would  become  Omida  Buddhas ;  if  the  magistrates 
will  forbid  the  killing  and  the  eating  of  me,  they  shall  be  pro¬ 
moted  in  office  till  they  become  of  the  highest  rank.  Upon 
those  who  seek  for  male  children,  if  they  will  not  eat  my  flesh, 
Heaven  will  bestow  a  son  to  be  their  heir.  Those  who  are 
seeking  for  fame,  if  they  will  abstain  from  beef,  shall  in  eai’ly 
life  succeed  at  the  literary  examinations.  Those  who  are 
striving  for  wealth,  if  they  will  not  eat  my  flesh,  shall  prosper 
in  their  business  and  become  rich.  On  the  farms  where  I  am 
not  eaten  the  five  grains  shall  abound,  and  the  houses  shall  be 
filled  with  plenty.  The  junks  whose  inmates  shall  not  con¬ 
sume  my  flesh  shall  make  profitable  voyages.  The  soldiers 
who  do  not  eat  my  flesh  shall  soon  achieve  distinction  and  be 
promoted.  The  mandarin  attendants  who  do  not  eat  beef 
shall  wait  on  the  great  man  with  profit,  yea,  with  great  profit.” 

Behold  the  advantages  of  refraining  from  eating  beef! 


190  MERITORIOUS  OR  CHARITABLE  PRACTICES. 


In  the  introduction  to  a  Chinese  tract  on  the  “Awards  of 
Killing  the  Buffalo,”  such  as  are  sometimes  extensively  dis¬ 
tributed  at  the  regular  literary  examinations  at  this  city,  butch¬ 
ers  are  declared  to  have  “  hearts  of  stone  or  of  iron.”  “  Beef¬ 
eaters  have  a  nature  like  wolves  or  tigers.”  “Those  who 
raise  buffaloes  in  order  to  sell  them  for  beef,  have  hearts  more 
wicked  and  fierce  than  the  wolf  and  the  tiger.” 

The  tract  is  full  of  incidents  about  butchers,  beef-eaters,  and 
persons  who  neither  eat  beef  nor  slaughter  the  buffalo.  A 
story  is  related  of  a  man  who  was  informed  in  a  dream  by  the 
imps  who  control  the  complaints  which  prevail  in  the  summer 
season,  that  the  reason  why  he  was  free  from  such  attacks  of 
disease  was  because  he  did  not  eat  beef.  Several  instances 
are  recorded  of  individuals  who  succeeded  at  the  literary  ex¬ 
aminations  because  their  families  carefully  abstained  from  eat¬ 
ing  the  flesh  of  the  buffalo.  It  is  asserted  that  a  certain  butch¬ 
er  one  day  bought  three  buffaloes,  one  of  which  he  killed. 
One  night  he  began  suddenly  to  bellow  like  cattle,  and  for  a 
whole  day  remained  insensible.  His  family,  in  alarm,  called  a 
doctor,  who  prescribed  medicine  to  revive  him.  His  family, 
on  his  recovering  his  senses,  inquired  what  was  the  occasion 
of  his  acting  thus  ?  He  answered  that  he  saw  in  his  dream 
the  two  buffaloes  not  yet  killed  suddenly  begin  to  speak  like 
men.  One  of  them  said,  “I  am  your  father;”  and  the  other 
said,  “I  am  your  grandfather.”  In  a  short  time  they  became 
in  appearance  like  men,  and,  on  looking  carefully  at  them,  said 
he,  “  I  saw  that  they  were  really  my  father  and  my  grandfa¬ 
ther.”  The  butcher  was  so  painfully  affected  by  these  circum¬ 
stances  that  he  sent  the  two  cattle  away  to  the  country,  and 
changed  his  calling. 

A  butcher  once  had  a  buffalo  tied  up  to  a  post  ready  to  kill, 
when  a  drunken  neighbor,  who  was  exceedingly  fond  of  beef, 
came  along,  and  told  him  to  make  haste  and  kill  the  animal,  as 
he  wanted  some  of  its  flesh  to  eat.  The  beast  suddenly  shook 
its  head  at  him,  and,  with  an  angry  eye,  looked  upon  the  man 
who  thus  urged  on  the  butcher.  Pulling  with  all  its  strength 
on  the  rope  which  held  it  to  the  post,  it  broke,  and  the  animal 
rushed  upon  the  man,  and  having  gored  him,  ran  off  with  him 
on  its  horns  for  forty  li  without  stopping.  Over  a  hundred 
men  pursued  the  beast,  and  found  the  beef-eater  dead. 


LET  BEEF-EATERS  READ  AND  TREMBLE.  191 

In  the  Sung  dynasty  lived  a  man  named  Li,  who  was  of  a 
savage  disposition,  and  very  much  noted  for  his  love  of  beef. 
Whenever  he  was  employed  by  other  people,  he  always  insist¬ 
ed  on  having  beef  and  wine  furnished  him.  He  died  suddenly 
in  the  fourth  year  of  the  reign  of  Chun  Hi.  Now  his  family 
had  a  cow,  which,  soon  after  the  death  of  her  master,  brought 
forth  a  calf.  On  its  belly,  in  white  hair,  were  found  four  char¬ 
acters,  which  were  the  same  as  the  four  characters  that  de¬ 
noted  the  name  and  the  nickname  of  the  deceased.  Many 
people  came  to  see  this  wonder,  and  among  them  came  his 
widow  and  children.  These  began  to  weep,  when  suddenly  a 
tiger  rushed  in  and  devoured  the  calf,  even  its  bones  as  well  as 
flesh!  This  was  believed  to  be  a  punishment  sent  upon  the 
dead  man  on  account  of  his  inordinate  love  of  beef,  for  his  soul 
was  thought  to  have  entered  the  calf,  or,  in  other  words,  he  be¬ 
came  a  calf,  of  which  fact  the  four  characters  found  on  its 
belly  in  white  hairs  were  the  abundant  and  most  manifest 
proof.  What  could  have  been  plainer?  How  evident  and 
impressive  the  lesson  to  be  drawn  from  this  historical  fact ! 
Let  beef-eaters  read  and  tremble. 

Let  these  examples  and  these  remarks  suffice  to  show  how 
the  learned  men  as  a  class,  and  many  others  among  the  Chi¬ 
nese,  profess  to  regard  the  killing  of  the  buffalo  for  food,  and 
the  retailing  or  the  eating  of  its  flesh.  It  would  be  an  error 
to  suppose  that  these  sentiments  originated  or  were  advocated 
principally  among  the  lower  classes  of  this  people.  Men  be¬ 
longing  to  the  literary  class  write  the  books  against  killing 
the  buffalo  and  against  eating  its  flesh,  and  sometimes  encour¬ 
age,  by  their  example,  men  of  other  classes  in  their  distribu¬ 
tion,  with  the  idea  that  it  is  a  meritorious  work,  and  that  their 
chances  for  success  at  the  literary  examinations  will  be  pro¬ 
moted,  or  that  their  personal  interests  will  in  some  other  man¬ 
ner  be  advanced  by  so  doing. 

Notwithstanding  all  these  tracts,  and  all  the  theories,  and 
the  superstitious  feelings,  and  the  laws  in  regard  to  this  sub¬ 
ject,  consumption  of  beef  is  increasing  among  the  Chinese,  as 
they  themselves  admit.  Some  of  the  literati  are  said  to  eat 
beef,  and  it  is  found  on  the  tables  of  some  mandarins.  It  is 
worthy  of  remark  that  very  few  females  in  this  part  of  China 
are  willing  to  eat  the  flesh  of  the  buffalo. 


192 


MERITORIOUS  OR  CHARITABLE  PRACTICES. 


Miscellaneous  Works  of  Charity  or  of  Merit. 

Under  the  term  “doing  good  works”  the  Chinese  include 
many  deeds  which  might  be  described  as  charitable ,  but  which 
they  deem  meritorious ;  while  others,  which  they  consider  as 
exceedingly  useful  and  important,  would  be  regarded  in  West¬ 
ern  lands  as  either  nonsensical  and  ridiculous,  or  as  quite  un¬ 
important  and  without  any  practical  benefit,  or  perhaps  posi¬ 
tively  sinful.  4 

A  brief  notice  will  be  taken  of  several  of  these  charitable 
or  meritorious  works  more  or  less  common  in  this  part  of 
China. 

Sometimes,  in  the  hot  summer  season,  there  may  be  found 
by  the  side  of  the  streets  two  large  earthen  vessels,  one  hold¬ 
ing  common  hot  tea,  and  the  other  a  kind  of  warm  medicated 
tea.  These  frequently  are  placed  on  a  platform  a  foot  or  two 
from  the  ground,  having  a  frame  for  holding  over  the  vessels 
a  piece  of  matting  or  a  strip  of  cloth,  in  order  to  protect  the 
contents  from  the  direct  rays  of  the  sun.  If  sun-heated,  the 
taste  is  not  only  unpleasant,  but  the  tea  is  regarded  as  un¬ 
healthy.  There  is  often  a  notice  posted  up  on  these  vessels, 
or  near  them,  to  the  effect  that  they  are  “presented.”  The 
idea  is,  to  furnish  gratuitously  to  the  passer-by  a  draught  of 
tea  or  of  medicated  beverage,  to  prevent  any  ill  effects  of  the 
sun.  These  are  oftentimes  a  real  favor  to  the  weary  and 
heated  traveler,  though  not  unfrequently  he  can  obtain,  for  a 
very  trifle,  a  cup  of  tea  of  a  much  better  quality  from  the  tea- 
stands  which  abound  every  where. 

It  is  another  “  good  deed”  to  furnish  coffins  to  poor  fami¬ 
lies  in  case  of  need.  Officers,  gentry,  and  rich  men  often  en¬ 
gage  in  this  method  of  gaining  a  reputation  for  themselves  in 
this  world.  It  is  said  the  dead  who  have  been  aided  to  a  cof¬ 
fin  for  their  remains  remember  the  virtuous  act.  Societies 
are  occasionally  formed  which  contribute  coffins  to  the  desti¬ 
tute  and  worthy  poor.  Some  persons  vow  to  “  present”  cof¬ 
fins  to  the  extent  of  their  ability  for  a  specified  number  of 
years,  or  simply  to  give  away  a  certain  number  of  coffins. 
Others  occasionally  vow  to  give  away  coffins  for  their  whole 
lives,  and  even,  as  it  is  asserted,  to  promise,  under  certain  cir¬ 
cumstances,  that  their  descendants  shall  continue  to  present 


DISTRIBUTION  OF  CLOTHING  AMONG  THE  POOR.  193 

coffins  for  several  generations.  Sometimes  the  name  of  the 
giver  is  not  made  known  to  the  public,  or  even  to  the  recipi¬ 
ent,  notice  being  given  out  that  coffins  will  be  presented  to 
the  really  destitute  on  application  to  a  certain  coffin-shop. 
Very  many  engage  in  an  effort  to  supply  a  coffin  to  the  poor 
when  they  would  be  loth  to  part  with  their  money  for  any 
other  benevolent  purpose.  The  feeling  of  merit  is  very  inti¬ 
mately  associated  with  such  a  charity  in  the  Chinese  mind. 

Though  the  climate  is  not  very  cold  in  this  latitude  (there 
very  seldom  being  ice  or  snow),  in  the  winter  there  is  a  great 
deal  of  sufering  among  the  poor.  The  rich  sometimes  buy  up 
quantities  of  wadded  second-hand  clothing,  which  they  cause 
to  be  distributed  among  the  most  destitute.  One  reason  why 
they  do  not  provide  new  and  good  clothing  is  that,  in  such  a 
case,  there  would  be  the  greater  temptation  to  pawn  or  sell  it 
for  ready  money  than  if  it  were  poor  or  second-rate.  Being 
already  partly  worn,  little  ready  cash  could  be  obtained,  while 
it  answers  the  same  practical  end  as  new  clothing  would  do. 
The  donors  get  the  reputation  of  being  benevolent,  and  of  do¬ 
ing  what  is  apt  to  be  regarded  by  themselves  and  by  others 
as  '■'■meritorious  deeds /”  and  besides,  second-hand  garments 
can  be  supplied  at  a  much  cheaper  rate  than  new  ones,  which 
consideration,  doubtless,  is  not  overlooked.  Some  officers,  at 
the  approach  of  winter,  make  to  the  most  needy  of  their  pris¬ 
oners  a  present  of  wadded  garments,  lest  they  should  die  from 
numbness  or  cold. 

To  refrain  from  saying  and  doing  any  thing  which  will  tend 
to  prevent  or  break  off  a  contemplated  marriage  between  fam¬ 
ilies  is  considered  to  be  a  good  thing,  or  a  meritorious  course. 
The  two  families  quite  often  do  not  have  any  direct  and  inti¬ 
mate  knowledge  of  each  other’s  condition  and  character.  By 
the  employment  of  gobetweens,  they  endeavor  to  learn  as 
much  about  each  other  as  possible  before  the  conclusion  of 
the  match.  In  doing  this,  the  gobetween,  if  a  stranger  to 
them,  is  obliged  to  make  inquiries  of  the  neighbors  of  the 
parties.  The  neighbors,  as  soon  as  they  understand  that  a  be¬ 
trothal  is  contemplated,  never  tell  the  truth,  the  whole  truth, 
and  nothing  but  the  truth,  unless  they  happen  to  be  intimate 
friends  or  relations  of  the  gobetween,  or  of  one  of  the  parties 
themselves  —  acting  on  the  principle  of  not  doing  or  saying 
Yon.  II.— I 


194  MERITORIOUS  OR  CHARITABLE  PRACTICES. 


any  thing  which  might  be  the  means  of  preventing  the  con¬ 
templated  betrothal.  For  example,  if  the  girl  is  ugly-look- 
ing  or  of  bad  character,  she  is  represented  as  beautiful  or  as 
exceedingly  virtuous.  Even  though  something  seems  to  be 
against  the  lass,  still  she  has  many  other  recommendations, 
which  more  than  counterbalance,  etc.  If  the  boy  is  of  bad 
habits,  or  stupid,  the  neighbors  report  the  very  reverse.  It 
has  become  a  kind  of  proverb,  that  neighbors  can  not  be  trust¬ 
ed  in  what  they  say  in  regard  to  a  contemplated  betrothal. 
They  seldom  or  never  tell  the  truth  if  it  would  be  unfavora¬ 
ble,  or  apt  to  lead  the  gobetweens  to  look  elsewhere  for  a 
comjjanion  for  the  girl  or  the  boy  of  their  employers. 

Some  people  hang  out  a  lantern  in  the  street  at  night,  under 
the  idea  that  it  is  a  good  and  a  meritorious  deed.  Such  lan¬ 
terns  are  usually  made  of  bamboo  or  wooden  slats  about  a 
foot  or  more  square,  covered  with  thin  and  coarse  white  gauze 
or  with  white  paper.  Inside  of  them  is  an  apj^aratus  for  hold¬ 
ing  oil  or  a  candle.  The  lantern  is  usually  kept  burning  until 
near  midnight,  unless  the  weather  should  be  windy  and  pre¬ 
vent  its  burning.  Lighting  the  streets  is  not  done  at  the  ex¬ 
pense  of  government,  but  done,  if  done  at  all,  by  shop-keepers, 
and  those  particularly  interested  in  their  immediate  vicinity. 
Now,  besides  these  lights  suspended  by  the  sides  of  the  streets 
and  in  front  of  shops  for  the  purposes  of  business,  there  are 
many  others  suspended  in  a  dark  place  or  at  the  corner  of  an 
alley,  etc.,  really  oftentimes  in  consequence  of  vows  made  in 
order  to  procure  longevity  or  recovery  from  sickness,  etc.,  but 
professedly  to  aid  the  night-traveler  in  finding  his  way. 

Another  form  of  charitable  or  good  deeds  is  that  of  repair¬ 
ing  bridges  and  roads.  Sometimes,  when  a  bridge  becomes 
nearly  impassable,  or  when  a  road  or  street  needs  great  re¬ 
pairs  for  any  reason,  a  single  rich  man  or  a  few  rich  men  un¬ 
dertake  to  be  at  the  necessary  repairs.  At  other  times  the 
required  amount  is  obtained  by  public  subscription  from  the 
poor  and  the  rich,  those  in  office  and  those  who  desire  to  get 
office.  The  willingness  to  contribute  money  toward  the  per¬ 
formance  of  these  works  of  acknowledged  utility  is  generally 
considered  among  the  Chinese  as  a  mark  of  a  good  heart,  and 
is  not  unfrequently  referred  to  as  very  meritorious.  Some¬ 
times  people  who  have  a  tolerably  hard  lot  in  this  life  engage 


RICE  SOLD  TO  THE  POOR  FOR  LESS  THAN  ITS  VALUE.  195 

in  the  repair  of  bridges  and  roads  to  some  extent,  in  the  ex¬ 
pectation  that  they  will  thus  insure  future  prosperity  to  their 
descendants  in  regard,  to  wealth  or  fame ;  and  many  engage 
in  such  repairs  in  consequence  of  a  vow  made  before  an  idol, 
or  as  a  thank-offering  to  one  of  the  popular  divinities  for  a  fa¬ 
vor  supposed  to  have  been  conferred  by  it. 

In  times  of  an  unusually  high  freshet,  or  of  a  wide-spread 
famine,  or  of  an  unexpected  calamity,  causing  provisions  to  be 
very  dear,  it  is  not  uncommon  for  rich  men  or  for  mandarins 
to  dispense  rice  porridge  or  common  bread-cakes  to  the  dis¬ 
tressed.  This  is  often  done  with  considerable  display.  What 
is  really  a  work  of  compassion  and  of  mercy  many  rank  among 
those  “good  works”  the  doing  of  which  is  esteemed  merito¬ 
rious.  In  these  cases  only  a  few  cakes  are  given  to  a  person, 
or  a  bowl  or  two  of  the  rice  congee. 

In  times  of  unusual  scarcity;  or  of  exceeding  dearness  of 
provisions,  the  gentry  and  rich  men  sometimes  open  certain 
granaries  near  the  northeast  gate  of  the  city  under  their  con¬ 
trol,  and  sell  the  rice  on  hand  at  a  reduced  price  to  the  poor, 
often  one  fourth  or  one  third  less,  compared  with  the  prevail¬ 
ing  market  price.  This  grain  is  usually  bought  up  when  it  is 
cheap,  and  stored  till  dear.  In  case  no  especial  dearness  or 
scarcity  prevails,  it  is  sold  out  for  what  it  is  worth  when  it 
begins  to  injure  through  age.  The  village  constables  are  re¬ 
quired,  soon  before  these  granaries  are  to  be  opened,  to  take 
an  account  of  the  people  in  their  respective  districts  who,  ac¬ 
cording  to  the  regulations  in  regard  to  this  matter,  are  enti¬ 
tled  to  purchase  the  rice  at  the  reduced  price,  as  poor  orphans, 
poor  widows,  and  the  poor  blind.  A  paper  is  given  by  the 
managers  of  this  rice-selling  company  to  each  family  entitled 
to  purchase,  stating  how  many  children  and  adults  can  apply 
for  the  rice,  and  at  what  place  and  on  what  days.  This  paper 
is  usually  good  only  for  one  or  two  months.  Should  the  prop¬ 
er  person  or  his  agent  not  present  this  paper  at  the  specified 
time  and  place  quite  regularly,  it  is  declared  null  and  void  by 
the  managers  at  that  place,  unless  the  omission  to  apply  should 
be  satisfactorily  accounted  for.  The  loss  on  the  rice  thus  sold, 
if  any,  is  usually  borne  by  the  supporters  uf  the  granaries  in 
proportion  to  the  sums  they  subscribe.  The  money  received 
is  again  invested  at  a  seasonable  opportunity  in  rice. 


196  MERITORIOUS  OR  CHARITABLE  PRACTICES. 


Sometimes,  in  similar  circumstances  of  dearness  or  famine, 
the  rich,  the  gentry,  and  the  mandarins  contribute  money  to 
buy  rice  for  those  orphans  and  widows,  etc.,  who  are  not  only 
destitute  of  regular  employment,  but  who  have  no  friends  able 
and  willing  to  help  in  their  support.  This  is  given  to  them, 
or  sold  as  above.  The  local  constables  determine,  according 
to  their  instructions,  who  are  entitled  to  receive  the  rice,  and 
furnish  their  names  to  the  directors  of  this  charity.  A  paper 
is  furnished  to  each  family  entitled  to  receive  the  rice,  which 
must  be  presented  at  the  proper  place  and  time  in  order  to 
obtain  it. 

In  the  absence  of  country  or  town  poor-houses,  as  in  the 
West,  the  destitute  and  the  poor  are  left  in  Fuhchau  to  the 
cold  charities  of  the  public.  What  is  or  what  should  be  re¬ 
garded  as  only  a  deed  of  mercy  and  of  kindness  becomes  oft¬ 
entimes  classified  among  “  good  works,”  done  not  unfrequent- 
ly  in  consequence  of  a  vow  made  solemnly  before  idols,  not 
primarily  so  much  with  a  view  to  benefit  the  recipient  as  to 
secure  some  blessing  on  the  donor.  Indeed,  this  idea  of  merit 
is  very  often  admitted  by  the  Chinese  to  be  one  of  the  main 
inducements  for  doing  what  they  call  a  “  good  deed” — that  it 
will,  in  some  measure,  make  amends  for  what  they  have  done 
amiss  in  the  past,  and  tend  to  secure  for  them  or  their  poster¬ 
ity  some  future  benefit. 


THE  SHALL  FEET  OF  FEMALES. 


197 


CHAPTER  VIII. 

4 

SOCIAL  CUSTOMS* 

The  small  bandaged  Feet  of  Females:  The  Caste  of  China. — Origin. — Man¬ 
ner  of  Compression. — No  wooden  or  iron  Shoe  used. — Walk  on  Tiptoe. 
— Length  of  genteel  Shoe. — The  Large-footed  class  of  Females. — These 
Work  in  the  Fields  and  carry  Burdens  like  Men. — Female  Infanticide : 
Opinions  of  different  Writers. — Proofs  of  its  Prevalence  at  Fuhchau  and 
Vicinity. — Its  Frequency  admitted  by  the  People. — Instances. — Girls  some¬ 
times  given  away  to  be  future  Brides,  or  sold,  or  exposed  alive. — Meth¬ 
ods  of  Infanticide. — Professed  Reason  of  poor  People  for  it. — Common 
among  the  Rich,  and  their  Excuse^jpr  it. — Not  often  Illegitimates. — Boys 
not  destroyed. — Infanticide  often  mentioned  with  Levity. — Domestic  Slav¬ 
ery  :  Children  sold  by  Parents,  and  Wives  sold  by  Husbands. — Female 
Slaves  must,  when  marriageable,  be  provided  with  Husbands.  —  Male 
Slaves  few. — Descendants  of  Slaves. — Female  Slaves  numerous. — Treat¬ 
ment  of  Slaves. — Courtesans  often  bought  and  sold. — Chinese  Slavery 
very  different  from  American  Slavery. —  Voluntary  Clubs :  Literary  Clubs. 
— Recreating  Clubs. — Wine  Clubs. — Old  Men's  Clubs. — Musical  Clubs. 

Tlxe  small  bandaged, Feet  of  Females. 

The  distinction  between  the  shape  and  size  of  the  feet  of 
women  constitutes  the  caste  of  China,  if  there  be  any  thing 
which  constitutes  caste  in  this  empire.  The  common  people 
neither  know  nor  care  any  thing  about  the  origin  of  the  cus¬ 
tom  of  compressing  the  feet  of  small  girls.  Few  of  the  liter¬ 
ary  class  seem  to  have  any  clear  opinion  in  regard  to  its  ori¬ 
gin.  Some  say  that  an  empress  by  the  name  of  Tak-ki,  during 
the  Shang  dynasty,  originated  the  custom.  She  had  club-feet, 
and  prevailed  upon  her  husband,  in  order  to  conceal  the  de¬ 
formity,  to  cause  all  the  ladies  of  his  court  to  compress  or  band¬ 
age  their  feet.  In  this  way  they  were  made  to  appear  like 
hers.  Others  say  that  the  practice  began  in  the  time  of  the 
Tang  dynasty,  wdiich  flourished  about  one  thousand  years  ago. 
Puang-hi,  a  favorite  concubine  of  Ting-haiu-chio,  according  to 
these,  inaugurated  the  practice  by  first  binding  her  own  feet. 
By  degrees  the  people  imitated  her  example,  until  the  custom 
prevailed  in  all  the  provinces  of  the  empire. 


198 


SOCIAL  CUSTOMS. 


The  dominant  race  in  the  empire,  the  Manchu  Tartars,  do 
not  allow  their  women  to  bind  or  cramp  their  feet.  It  un¬ 
fits  a  beauty  for  entrance  into  the  Imperial  harem.  The  pen¬ 
alty  is  instant  death  should  any  small-footed  female  enter  the 
Imperial  palace  at  Peking  —  at  least,  such  is  the  common 
saying. 

The  feet  of  girls,  usually  when  about  five  or  six  years  of 
age,  are  compressed  by  bandaging,  to  prevent  their  farther 
growth,  and  to  reduce  them  to  the  form  and  appearance  so 
much  admired  by  the  rich  and  literary  people  of  China.  For 
this  purpose  the  foot  is  extended  at  the  ankle,  the  fleshy  part 
of  the  heel  is  pressed  downward  and  forward,  and  the  entire 
foot  is  carefully  wound  with  a  long  bandage  from  the  ankle  to 
the  extremity  of  the  toes  and  back  again.  It  will  be  readily 
understood  that  this  process  checks  the  circulation  of  the 
blood,  and  retards  or  entirely  prevents  the  farther  growth  of 
the  foot.  The  smaller  toes  are  naturally,  or  rather  unnaturally 
ci'owded  together,  and  somewhat  bent  under  the  foot.  The 
foot  is  prevented  from  spreading  out  as  when  the  weight  of 
the  body  is  thrown  upon  it  in  a  state  of  freedom.  It  becomes 
very  narrow  and  tapering  to  a  point  at  the  end  of  the  great 
toe.  The  instep  becomes  unnaturally  prominent,  and  the  os 
calcis ,  or  bone  which  forms  the  bottom  and  posterior  part  of 
the  heel,  is  somewhat  turned  downward.  The  foot,  thus  com¬ 
pressed,  is  placed  in  a  short,  narrow  shoe,  tapering  to  a  point; 
and  sometimes  a  block  of  wood  is  used,  so  supporting  the  heel 
that  the  body  seems  to  stand  on  tiptoe,  the  heel  being  from 
one  to  two  inches  higher  than  the  toes.  The  heel  also  extends 
backward  and  upward  beyond  the  heel  of  the  shoe,  so  that  a 
foot  really  four  or  five  inches  long  will  stand  easily  in  and 
upon  a  shoe  only  three  or  three  and  a  half  inches  in  length. 
The  ankle  remaining  nearly  of  the  natural  size,  and  the  instep 
being  very  prominent,  the  organs  of  locomotion  present  to 
Western  observers  a  very  uncouth  appearance. 

Usually  it  requires  two  or  three  years,  if  properly  attended 
to,  for  the  feet  to  be  cramped  into  the  genteel  shape.  There 
is  no  iron  or  wooden  shoe  used  for  compressing  the  feet,  not¬ 
withstanding  the  contrary  opinion  which  is  entertained  more 
or  less  in  Western  lands.  The  instruments  employed  are 
strips  of  cloth  like  narrow  bandages.  The  foot  gradually 


LENGTH  OF  A  GENTEEL  SHOE. 


199 


shrinks  and  shrivels  up.  When  the  bandages  are  removed  for 
the  sake  of  washing  the  foot  or  of  bandaging  tighter,  the 
small  toes,  after  months  or  years  of  compression,  are  unable 
to  resume  their  natural  appearance  and  position,  but  remain 
cramped  up  and  almost  without  sensation. 

When  the  process  is  begun  at  the  proper  age,  and  the 
bandaging  is  properly  attended  to,  the  heel  sometimes  comes 
down  to  the  ground,  or  rather  to  the  level  of  the  end  of  the 
large  toe.  The  heel  seems  under  the  process  of  bandaging  to 
elongate ;  but  when  the  foot  is  large,  and  almost  full  grown 
before  the  compressing  of  it  begins,  the  heel  oftentimes  can 
not  be  brought  down  to  a  level  with  the  end  of  the  toe.  Then 
a  block  is  put  in  the  shoe  under  the  heel,  so  that  the  bottom 
of  the  block  and  the  end  of  the 
toe  shall  be  nearly  on  the  same  lev¬ 
el  when  the  individual  is  standing. 

Really  she  walks  on  her  tiptoes 
and  heels.  The  ankle  or  instep 
bulges  outward  in  front. 

The  genteel  shoe  for  the  band¬ 
aged  foot  is  about  three  inches 
on  the  sole.  Sometimes  the  shoes 
are  even  shorter  than  three  En¬ 
glish  inches.  The  toes  and  the 
heel  are  thrust  as  much  as  possible 
into  the  shoe,  and  the  shoe  is  then 
fastened  upon  the  rest  of  the  foot, 
leaving  the  bottom  portion  of  the 
shoe  visible.  The  upper  part  of 
the  foot  is  always  much  larger 
than  the  shoe,  and, being  bandaged 
about  with  cloth,  the  whole  has  the 
appearance  of  a  club-foot.  The  toes 
and  the  part  of  the  foot  in  the  shoe 
have  moi’e  or  less  cloth,  or  strips 
of  cloth,  wrapped  around  them.  It  is  manifest  that  no  stock¬ 
ings  can  be  worn  by  the  ladies  who  sport  such  small  feet  as 
have  been  described. 

The  operation  of  bandaging  is  necessarily  very  painful.  The 
flesh  or  skin  often  breaks  or  cracks  in  consequence  of  binding 


THE  FOOT. 


200 


SOCIAL  CUSTOMS. 


the  toes  underneath.  Unless  proper  care  is  taken,  sores  are 
formed  on  the  foot  which  it  is  difficult  to  heal,  because  it  is 
desirable  that  the  parts -should  be  constantly  and  tightly  band¬ 
aged.  If  undue  haste  is  endeavored  to  be  made  by  bandaging 
more  tightly  than  is  proper,  in  order  to  have  the  foot  quickly 
become  small,  the  pain  becomes  proportionably  greater.  If 
the  girl  is  twelve  or  fifteen  years  old  before  bandaging  her 
feet  is  attempted,  it  is  found  very  difficult  to  cause  them  to 
assume  the  required  shape,  and  efforts  to  do  so  are  accompa¬ 
nied  with  excessive  pain.  The  bones  have  by  this  time  become 
hardened,  and  almost  as  large  as  they  ever  would  grow.  Usu¬ 
ally,  however,  in  the  case  of  girls  of  advanced  age,  the  toes 
are  compressed,  while  the  rest  of  the  foot  retains  its  acquired 
shape,  to  a  very  great  extent.  The  end  of  the  foot  is  thrust 
into  the  shoe,  the  heel  is  supported  by  a  block,  and  the  rest 
of  the  foot  is  bandaged  in  much  the  usual  way. 

Instances  have  been  known  of  females  with  bandaged  feet, 
when  hired  out  as  servants,  leaving  off  the  bandages,  and  dis¬ 
carding,  of  course,  the  small  shoe,  wearing  a  larger  kind,  much 
like  those  worn  by  the  large-footed  class,  at  least  as  far  as  size 
is  concerned.  Such  persons’  feet  are  more  or  less  deformed, 
and  doubtless  they  began  to  wear  bandages  when  considera¬ 
bly  advanced  in  girlhood.  There  is  a  good  deal  of  counter¬ 
feiting  small  feet  practiced  at  this  place.  Stage  actors,  who 
are  males,  sometimes  have  their  feet  bandaged  when  they  rep¬ 
resent  females. 

In  consequence  of  thus  wearing  shoes  into  which  the  toes 
are  thrust,  this  class  of  females  are  apparently  very  tall.  As 
has  been  explained,  they  walk  and  stand%to  a  great  extent,  on 
their  tiptoes,  and  this  fact  makes  them  look  taller  than  they 
would  otherwise  look.  The  small-footed  class  can  not  walk 
firmly.  Their  gait  is  mincing  and  tottering,  their  steps  being 
short  and  taken  quickly.  They  are  seldom  seen  to  stride  along. 
While  they  are  often  quite  strong  physically,  they  are  gener¬ 
ally  unable  to  carry  heavy  loads,  and  to  manage  themselves 
with  ease  and  adroitness  while  performing  labor  which  re¬ 
quires  moving  from  place  to  place.  Coarse,  heavy  work  in 
households,  when  the  women  have  small  feet,  is  usually  per¬ 
formed  by  males,  or  by  female  servants  who  have  large  or 
natural  feet. 


SOME  FEMALES  HAVE  LARGE  OR  NATURAL  FEET.  201 

Small  feet  are  a  mark,  not  of  icealtli ,  for  the  poorest  families 
sometimes  have  their  daughter’  feet  bandaged — it  is  rather 
an  index  of  gentility.  It  is  the  fashionable  form.  Small  feet, 
as  they  appear  bandaged,  are  considered  by  most  of  the  Chi¬ 
nese  “beautiful.”  The  words  “ good-looking”  are  very  fre¬ 
quently  heard,  as  indicative  of  the  estimation  in  which  they 
are  held.  It  is  but  just  to  some  Chinese  to  say  that  they  de¬ 
nounce  the  custom,  and  view  it  as  crippling  the  energies  of 
the  female  sex,  and  as  productive  of  a  great  deal  of  suffering, 
and  as  entirely  useless.  It  does  no  good,  but  rather  produces 
evil.  In  case  of  emergencies,  as  of  fires  and  sickness,  they 
whose  feet  are  bandaged  are  almost  helpless  and  useless. 
Those  who  admit  such  to  be  the  real  state  of  the  case  in  re¬ 
gard  to  the  small-footed  women,  after  all,  feel  obliged  to  con¬ 
form,  in  regard  to  their  own  daughters,  to  the  usages  of  Chi¬ 
nese  society,  if  living  in  the  city,  and  connected  with  literary 
families.  As  a  general  rule,  families  whose  girls  have  small 
feet  marry  their  sons  into  families  of  the  same  class. 

In  some  parts  of  China  all  the  females  have  bandaged  feet, 
but  it  is  not  thus  here.  There  is  a  large  proportion  of  the  in¬ 
habitants  of  the  country,  and  also  about  six  or  seven  tenths  of 
the  population  of  the  suburbs  of  this  city,  according  to  the 
estimate  of  some,  whose  females  have  feet  of  the  natural  size. 
It  is  said  that  probably  more  than  nine  tenths  of  the  females 
who  are  brought  up  in  the  city  have  bandaged  feet.  It  is 
thought  that,  were  it  not  for  the  poverty  of  the  people,  all  the 
females  would  in  a  generation  or  two  have  small  feet.  Neces¬ 
sity  lays  an  interdict  on  many  families,  obliging  them  to  rear 
their  daughters  with  .feet  of  the  size  and  shape  which  Nature 
gave  them,  so  that  they  can  labor  in  the  fields  and  carry  heavy 
burdens,  thus  earning  a  living,  or,  at  least,  contributing  large¬ 
ly  toward  the  maintenance  of  their  families. 

Many. poor  families  prefer  to  struggle  along  for  a  precarious 
living,  bringing  up  their  daughters  with  small  feet  rather  than 
allow  them  to  grow  as  large  as  they  would  grow,  and  oblige 
them  to  carry  burdens  and  do  heavy  work,  in  order  to  attain 
a  more  competent  support.  As  has  been  said,  small  feet  are 
not  an  index  of  wealth,  but  of  gentility.  Families  whose 
daughters  have  small  feet  are  enabled  to  marry  them  into 
more  respectable  and  more  literary  families  than  though  their 

I  2 


202 


SOCIAL  CUSTOMS. 


feet  were  of  the  natural  size.  Concubines  or  inferior  wives, 
hired  servants  and  female  slaves,  generally  have  large  feet. 
In  the  city  and  suburbs  there  is  a  strong  tendency  to  change 
from  the  large-footed  into  the  small-footed  class.  Few  or 
none  change  from  the  latter  into  the  former  class  of  society,  if 
livine  in  the  city. 

In  this  part  of  China,  field- 
women,  those  who  labor  in 
the  rice-fields,  and  engage  in 
the  ordinary  occupations  of 
the  farm,  have  large  feet.  In 
some  of  the  northern  portions 
of  the  empire  this  class  of  fe¬ 
males  have  bandaged  feet. 
Those  who  bear  burdens  in 
the  streets,  or  come  from  the 
country  with  loads  of  prod¬ 
uce  for  sale,  have  large  feet. 
Foreign  visitors  to  this  port 
from  the  other  consular 
ports  are  usually  immediately 
struck  with  the  singular  ap¬ 
pearance  of  the  lai’ge-footed 
women  as  they  go  about  the 
streets  with  their  bare  feet, 
and  with  their  pantaloons 
coming  but  little  <below  their 
knees — in  fact,  often  tucked 
up  so  as  to  come  above  their  knees,  as  though  they  were 
afraid  of  soiling  them.  Not  only  is  the  appearance  of  the 
large-footed  women  very  different  from  those  of  the  small-foot¬ 
ed  class  as  regards  their  feet  and  the  absence  of  clothing  on 
the  lower  part  of  their  limbs,  but  their  head  ornaments,  and 
the  color  and  the  fashion  of  their  garments,  are  very  different, 
and  attract  universal  attention,  showing  that  there  are  two  dis¬ 
tinct  classes  of  females  here,  and  that  the  fashions  which  they 
follow  differ  widely  from  each  other  in  more  respects  than  the 
having  of  bandaged  feet  or  the  having  of  natural  feet. 

The  laws  of  the  empire  are  silent  on  the  subject  of  bandag¬ 
ing  the  feet  of  female  children.  Bandaging  the  feet  is  simply 


KILLING  GIRLS  AT  BIRTH. 


203 

a  custom;  but  it  is  a  custom  of  prodigious  power  and  popu¬ 
larity,  as  may  be  easily  inferred  from  what  has  been  said  above 
— a  custom  as  imperious  as  was  the  custom  of  tight  lacing  by 
ladies  in  some  countries  at  the  West,  and  perhaps  not  more 
ridiculous  or  unnatural,  and  much  less  destructive  of  health 
and  life.  While  foreign  ladies  wonder  why  Chinese  ladies 
should  compress  the  feet  of  their  female  children  so  unnatural¬ 
ly,  and  perhaps  pity  them  for  being  the  devotees  of  such  a 
cruel  and  useless  fashion,  the  latter  wonder  why  the  former 
should  wear  their  dresses  in  the  present  expanded  style,  and 
are  able  to  solve  the  problem  of  the  means  used  to  attain  such 
a  result  only  by  suggesting  that  they  wear  chicken-coops  be¬ 
neath  their  chesses ,  from  the  fancied  resemblance  of  crinoline 
skirts,  of  which  they  sometimes  get  a  glimpse,  to  a  common  in¬ 
strument  for  imprisoning  fowls. 

Female  Infanticide. 

Rev.  Mr.  Abeel,  American  missionary,  made  inquiries  into 
the  prevalence  of  infanticide  in  the  vicinity  of  Amoy  eighteen 
or  twenty  years  ago,  and  some  astounding  facts  furnished  by 
him  were  published  in  America  as  the  result  of  his  personal 
investigations.  Barrow,  Bowring,  and  other  writers  on  Chi¬ 
na  have  also  remarked  on  the  frequency  of  female  infanticide 
in  specified  localities.  Some  writers  have  given  a  flat  denial 
to  the  statements  of  others  on  this  subject,  principally  because 
instances  did  not  come  under  their  personal  observation,  or 
the  crime  did  not  prevail  in  the  sections  through  which  they 
traveled  oV  where  they  resided,  or  because  it  did  not  seem 
reasonable  and  natural.  No  doubt  infanticide  is  more  com¬ 
mon  in  some  localities  and  provinces  than  in  others.  But  the 
circumstance  that  it  does  not  pi’evail  in  some  places,  or  that  it 
did  not  come  within  the  observation  of  a  certain  writer,  or 
that  it  is  inhuman  and  unnatural,  by  no  means  proves  that  it 
is  not  con^jpon  in  other  parts  of  the  empire.  There  are  most 
indubitable  reasons  for  believing  that  it  is  extensively  prac¬ 
ticed  at  this  place  and  in  the  neighboring  districts,  and  also 
that  it  is  tolerated  by  the  government,  and  that  the  subject  is 
treated  with  indifference  and  with  shocking  levity  by  the  mass. 
The  following  are  some  of  these  reasons. 

There  is  a  native  foundling  asylum  located  within  the  walls 


204 


SOCIAL  CUSTOMS. 


of  the  city.  This  is  supported  by  contributions  from  wealthy 
Chinese,  the  gentry,  and  resident  officers  of  government. 

A  large  asylum  connected  with  the  Roman  Catholic  church, 
and  designed  for  girls  deserted  by  their  parents,  was  erected 
five  or  six  years  ago  near  the  south  gate  of  the  city,  in  the 
suburbs.  A  native  Roman  Catholic  has  stated  that  at  one 
time  it  had  about  four  hundred  girls  under  its  care. 

The  Methodist  Episcopal  Mission  has  established  a  foundling 
asylum  at  this  place  on  a  small  scale.  It  came  into  operation 
about  six  years  ago.  There  are  some  twenty-five  or  thirty 
girls  supported  by  it. 

The  distribution  of  sheets  and  books  against  the  drowning 
of  female  infants  is  very  common  at  the  time  of  the  literary 
examinations.  At  these  regular  periods,  when  the  literary 
talent  of  this  prefecture  is  annually,  and  of  the  whole  province 
is  once  every  three  years,  assembled  here,  there  are  Chinese  en¬ 
gaged  in  giving  away  to  candidates  and  spectators  books  ex¬ 
horting  people  to  preserve  alive  their  female  children.  This 
■fact  shows  conclusively  that  infanticide  is  prevalent  here,  else 
the  distribution  of  such  works  would  not  be  tolerated,  nor 
would  it  have  any  inciting  or  procuring  cause.  Why  circu¬ 
late  tracts  against  an  immorality  which  does  not  exist,  espe¬ 
cially  on  an  occasion  when  so  much  talent,  intelligence,  and 
respectability  are  convened  as  on  the  days  devoted  to  literary 
competition  ?  Evidently,  unless  it  extensively  existed,  it 
would  not  be  remonstrated  against  so  publicly  and  under  such 
circumstances.  # 

The  last  circumstance  referred  to  shows  also  that  it  is  not 
popular,  though  it  is  practiced — that  it  is  not  justified  in  the 
sense  of  approved,  and  advocated  by  the  literary  class.  It  is 
also  worthy  of  especial  notice  in  this  connection  that  these 
sheets  and  tracts  are  directed  against  the  drowning  of  girls 
at  their  birth.  Nothing  is  said  against  the  drowning  of  boys, 
for  such  a  thing  is  not  known.  It  would  be  a  fa#e  inference 
should  any  one  suppose  that  boys  were  allowed  to  be  de¬ 
stroyed,  and  that  it  is  only  the  destruction  of  girls  which  was 
deprecated. 

In  conversation  with  the  Chinese,  they  readily  admit  the 
prevalence  of  female  infanticide  here,  and  very  frequently  in¬ 
quire  whether  it  is  practiced  in  Western  countries.  No  one 


FACTS  CONCERNING  INFANTICIDE. 


205 


pretends  to  deny  or  conceal  the  monstrous  fact  that  girls  in 
this  part  of  the  empire  are  often  put  to  death  very  soon  after 
birth. 

In  the  spring  of  1861,  a  female  servant  employed  in  a  mis¬ 
sionary’s  family  confessed  that  her  husband  destroyed  one  of 
her  two  little  girls  at  birth.  A  servant  in  another  family  was 
herself  doomed  to  death  by  her  father  soon  after  birth,  but  es¬ 
caped  that  fate  in  consequence  of  his  meeting  with  an  accident 
which  the  neighbors  interpreted  to  be  an  omen  against  killing 
her.  Another  servant,  in  another  family,  has  a  relative  who 
destroyed  seven  girls  out  of  a  family  of  eight  children ;  the 
remaining  one,  being  a  boy,  was  permitted  to  live.  A  woman 
employed  as  nurse  in  an  American  missionary’s  family  has  re¬ 
peatedly  said,  in  answer  to  inquiries,  that,  out  of  eleven  girls 
born  to  her  mother,  her  father  allowed  only  four  to  survive. 

In  the  farming  districts  in  the  neighboring  country,  the  fam¬ 
ily  which  has  several  girls  born  to  it  destroys  all  after  one  or 
two,  unless  some  of  their  acquaintances  desire  them  to  bring 
up  as  future  wives  of  their  boys.  In  this  city,  the  custom  of 
killing  girls  at  birth  is  probably  not  so  universal  as  in  the 
country.  Some  intelligent  Chinese  estimate  that  the  probable 
proportion  of  city  families  which  destroy  one  or  more  of  their 
female  children,  in  case  they  have  several,  and  do  not  have 
good  opportunities  of  giving  them  away  to  be  the  wives  of 
the  boys  of  their  friends,  as  about  half.  Officers  of  govern¬ 
ment  seldom  or  never  destroy  their  female  children,  as  they 
are  able  to^upport  them,  and,  when  marriageable,  find  respect¬ 
able  or  wealthy  husbands  for  them. 

When  a  girl  is  given  away  soon  after  her  birth  to  be  the 
future  wife  of  the  son  of  a  friend  of  her  parents,  she  is  taken 
away  and  brought  up  in  the  family  of  her  future  husband. 
When  of  proper  age  the  parties  are  married.  This  way  of 
disposing  of  girls  is  quite  common  among  the  poor,  whether 
living  in  tlqi  city  or  in  the  country.  The  woman  above  refer¬ 
red  to,  whose  husband  killed  one  of  her  little  girls,  gave  away 
the  second  girl  to  be  the  future  wife  of  a  boy  of  one  of  her  ac¬ 
quaintances.  The  servant  whom  her  father  wished  to  have 
killed,  but  who  was  deterred  by  an  accident  from  accomplish¬ 
ing  his  desire,  was  finally  given  away  to  a  friend  for  the  same 
purpose.  A  female  member  of  one  of  the  native  churches,  and 


206 


SOCIAL  CUSTOMS. 


the  wife  of  one  of  the  native  helpers  connected  with  the  Mis¬ 
sion  of  the  American  Board  here,  was  thus  disposed  of  by  her 
mother,  though  her  father  was  in  favor  of  destroying  her. 

Some  families,  after  supporting  their  girls  for  a  few  years, 
feel  themselves  impelled  by  poverty  to  sell  them  for  slaves  or 
for  wives.  The  established  price  for  such  children,  if  sold  to 
be  in  the  future  the  wives  of  the  boys  of  friends,  is  at  the  rate 
of  about  two  dollars  per  year  of  their  lives.  A  girl  one  year 
old  usually  brings  two  dollars ;  two  years  old,  four  dollars. 
After  the  girl  is  old  enough  to  work,  the  price  is  considerably 
dearer.  One  of  the  women  above  referred  to,  two  or  three 
years  ago  bought  a  fine-looking  and  healthy  girl,  three  years 
old,  for  four  dollars,  to  be  the  future  wife  of  her  little  son  of 
six  years  of  age.  When  sold  to  be  slaves,  the  price  of  girls  is 
comparatively  much  dearer  than  when  sold  to  be  wives. 

Sometimes,  instead  of  being  killed  or  given  away  soon  after 
birth,  the  unfortunates,  are  exposed  alive  by  the  side  of  the 
street  or  under  some  shelter.  Quite  a  number  of  instances 
have  occurred  within  ten  or  twelve  years  of  children  being 
thus  left  near  the  residences  of  foreign  missionaries.  Probably 
the  design  of  their  parents  in  thus  deserting  them  was  that 
they  might  be  cared  for  by  families  living  in  the  neighbor¬ 
hood. 

The  principal  methods  of  depriving  the  unfortunates  of  life 
are  three  :  by  drowning  in  a  tub  of  water,  by  throwing  into 
some  running  stream,  or  by  burying  alive.  The  latter  method 
is  affirmed  to  be  selected  by  a  few  families  in  the  country  un¬ 
der  the  belief  that  their  next  child  will,  in  consequence,  be  a 
boy.  The  most  common  way  is  the  first  mentioned.  The 
person  who  usually  performs  the  murderous  act  is  the  father 
of  the  child.  Mid  wives  and  personal  friends  generally  decline 
it  as  being  none  of  their  business,  and  as  affording  an  occasion 
for  blame  or  unpleasant  reflection  in  future  years.  Generally 
the  mother  prefers  the  child  should  be  given  a^jpy  to  being 
destroyed.  Sometimes,  however,  the  parents  agree  to  destroy 
rather  than  give  away  their  infant  daughter,  in  order  to  keep 
it  from  a  life  of  poverty  or  shame. 

The  professed  reason  for  the  destruction  of  female  infants 
by  poor  people  is  their  poverty.  For  an  indigent  laboring 
man  to  support  a  family  of  girls,  and  to  marry  them  off  ac- 


SONS  NOT  KILLED  BY  THEIR  PARENTS. 


207 


cording  to  custom,  is  regarded  as  an  impossibility.  In  the 
country,  girls  and  women  of  the  large-footed  class  work  in  the 
fields  like  boys  and  men.  In  the  city  and  suburbs,  females  are 
kept  much  more  at  home,  especially  those  belonging  to  the 
small-footed  class.  They  are  generally  able  to  get  indoor  em¬ 
ployment  from  shop-keepers.  At  the  time  girls  are  married, 
an  amount  of  furniture  and  clothing  must  be  furnished  them 
as  outfit  or  dowry  by  their  parents,  which  the  poor  are  really 
unable  to  afford.  When  married,  a  daughter  is  reckoned  as 
belonging  to  another  family,  and  neither  she  nor  her  husband 
is  expected  to  afford  pecuniary  aid  to  her  father  or  her  mother 
to  any  great  extent.  Such  is  the  constitution  of  Chinese  so¬ 
ciety  that  a  poor  family  raises  and  marries  off  even  one  or  two 
girls  with  great  difficulty.  With  a  family  of  sons  the  case  is 
far  different.  They,  when  grown  up,  can  earn  money  when 
and  where  girls  can  not.  The  sum  of  money  paid  for  a  wife 
for  a  son  by  his  parents  really  most  of  it  comes  back  into  their 
family  in  the  form  of  furniture  and  clothing  at  the  time  of  his 
marriage.  He  is  their  staff  and  support  in  old  age  and  in  sick¬ 
ness.  He  keeps  up  and  perpetuates  the  family  name,  and, 
what  is  of  paramount  importance,  he  will  burn  incense  before 
their  tablets,  and  will  sweep  their  graves  and  offer  sacrifice  to 
their  manes  when  they  are  dead. 

Poverty  is  no  excuse  for  the  drowning  of  the  female  chil¬ 
dren  of  the  rich.  But  that  infanticide  is  practiced  quite  fre¬ 
quently  by  wealthy  families  rests  on  the  most  explicit  and  am¬ 
ple  testimony,  the  observation  and  the  admission  of  their 
neighbors  and  their  countrymen.  One  of  the  female  servants 
above  mentioned  states  that  in  the  native  wealthy  family 
where  she  was  employed  before  she  came  to  labor  in  the  mis¬ 
sionary’s  family,  one  girl  had  been  already  destroyed,  two  had 
been  kept  alive,  and  it  was  understood  that  if  the  last  child 
had  been  a  girl  it  would  also  have  been  destroyed,  for  the  sim¬ 
ple  reason  that  more  girls  in  the  family  were  not  desired! 

The  rich  here  usually  destroy  the  girls  born  to  them  after 
they  have  the  number  they  wish  to  keep  and  rear.  Boys,  on 
the  other  hand,  are  always  considered  a  valuable  addition  to 
the  family.  The  proportion  of  instances  of  infanticide  is  prob¬ 
ably  considerably  smaller  among  the  wealthy  than  among  the 
indigent  Chinese,  for  they  are  not  compelled  (to  adopt  the  lan- 


208 


SOCIAL  CUSTOMS. 


guage  of  this  people)  to  destroy  their  female  offspring  by  the 
want  of  means  of  subsistence.  This  circumstance  makes  their 
crime  the  more  aggravated  and  inexcusable,  for  it  is  perpetra¬ 
ted  in  cold  blood  and  with  determination,  without  any  reason 
or  excuse,  except  that  they  do  not  wish  to  rear  them  ! 

Some  foreigners  in  other  places  entertain  the  sentiment  that 
the  children  that  are  destroyed  or  exposed  by  the  wayside  at 
birth  are  principally  illegitimates.  It  is  a  very  great  error  to 
believe  the  children  who  are  drowned,  given  away,  or  exposed 
in  the  manner  described  above  at  this  place  are  illegitimates. 
If  illegitimates,  they  would  not  invariably  be  of  one  sex ,  and 
that  the  female.  The  Chinese  here  emphatically  deny  that 
male  children  are  ever  destroyed  at  birth  ;  and  they  affirm  that 
girls  are  drowned,  exposed,  or  given  away,  not  because  they 
are  illegitimate ,  but  because  their  parents  are  too  poor  to 
bring  them  up,  or  because,  if  they  are  able  to  bring  them  up, 
they  determine  not  to  do  so.  There  are  some  places  in  the 
country  where  female  children  are  seldom  kept  alive,  and 
where  the  male  children  consequently  greatly  preponderate. 
A  certain  village,  some  twelve  or  fifteen  miles  distant,  now 
occupied  as  a  missionary  out-station,  is  noted  even  among  the 
Chinese  themselves  for  the  destruction  of  the  girls  at  birth. 
The  manifest  preponderance  of  boys  there  is  accounted  for  by 
its  inhabitants  by  the  custom  of  killing  off  their  female  chil¬ 
dren  as  soon  as  born.  Owing  to  the  peculiar  customs  of  Chi¬ 
nese  social  life,  there  are  doubtless  far  fewer  illegitimate  births 
here  than  in  some  civilized  lands.  The  girls  destroyed  are,  it 
is  believed,  with  few  exceptions,  born  in  wedlock. 

The  crime  of  female  infanticide  is  often  mentioned  with 
levity  by  the  common  people.  When  seriously  appealed  to 
on  the  subject,  though  all  deprecate  it  as  contrary  to  the  dic¬ 
tates  of  reason  and  the  instincts  of  nature,  many  are  ready 
boldly  to  apologize  for  it,  and  declare  it  to  be  necessary,  es¬ 
pecially  in  the  families  of  the  excessively  poor.  While  “  it  is 
not,  in  fact,  directly  sanctioned  by  the  government,  or  agreea¬ 
ble  to  the  general  spirit  of  the  laws  and  the  institutions  of  the 
empire,”  yet  it  is  tolerated  and  acquiesced  in  by  the  manda¬ 
rins.  No  measures  are  ever  taken  to  find  out  and  punish  the 
murderers  of  their  own  infants.  Occasionally  proclamations 
are  issued  by  mandarins  forbidding  the  drowning  of  girls ; 


DOMESTIC  SLAVERY. 


209 


nevertheless,  the  crime  is  extensively  practiced  with  impu¬ 
nity. 

In  China  the  doctrine  of  filial  piety  is  highly  lauded,  and 
children  of  both  sexes  are  required  by  law  and  by  the  usages 
of  society  to  render  the  most  implicit  and  even  abject  defer¬ 
ence  to  the  will  of  their  parents.  But  parents  are  permitted 
to  discriminate  between  the  sex  of  their  helpless  offspring,  de¬ 
stroying  the  female  ad  libitum ,  and  lavishing  on  the  male 
their  care  and  love.  How  singularly  and  emphatically  are 
they  “without  natural  affection”  as  regards  this  subject! 

Domestic  Slavery. 

Parents  can  sell  their  children  to  be  slaves,  or  to  be  the 
adopted  children  of  the  buyer.  Husbands  can  sell  their  wives 
to  be  the  wives  of  other  men,  not  to  be  their  slaves.  Those 
who  have  bought  children  of  their  parents  can  sell  them  to 
others.  Children  are  not  unfrequently  stolen  from  their  par¬ 
ents,  taken  to  some  other  part  of  the  province  or  empire,  and 
sold  for  slaves. 

The  Chinese  use  the  same  terms  to  indicate  the  sale  and  the 
purchase  of  children  and  wives  that  they  use  when  speaking 
of  the  sale  and  purchase  of  land  or  cattle,  or  any  description 
of  property. 

In  case  of  a  parent  selling  his  child,  a  document  is  given  to 
the  buyer,  stating  the  name  of  the  child  and  the  price  for 
which  it  is  sold,  whether  sold  to  be  the  slave  or  the  child  of 
the  buyer,  etc.  This  is  signed  by  both  parents,  if  living,  and 
by  the  writer  of  the  document,  the  person  who  is  security, 
and  by  the  gobetween.  Children  thus  sold  are  usually  from 
three  to  ten  years  of  age. 

If  the  husband  sells  his  wife  to  be  the  wife  of  another  man, 
she  must  be  willing  to  be  thus  sold.  A  document  is  given  the 
purchaser,  stating  the  fact  of  sale  for  such  a  purpose.  This 
must  be  signed  with  the  names  of  husband  and  wife,  and 
stamped  with  one  of  the  hands  or  feet  of  these  parties,  smeared 
with  black  ink.  Sometimes  only  the  impress  of  a  finger  of 
each  of  the  husband  and  wife  is  used  as  a  stamp  or  seal.  The 
place  of  imprint  is  over  the  names  of  those  persons.  With¬ 
out  some  such  stamp  the  paper  would  be  invalid.  It  must  be 
also  signed  by  the  gobetween,  writer,  and  security. 


210 


SOCIAL  CUSTOMS. 


The  documents  relating  to  the  sale  of  one’s  children  or 
wife  are  seldom  or  never  drawn  up  and  signed  in  a  dwelling- 
house,  but  in  ^  street  or  in  the  fields.  The  reason  alleged  for 
this  is  that  it  would  be  inauspicious  to  have  the  papers  exe¬ 
cuted  in  a  house. 

When  parents  sell  their  children  to  become  the  adopted 
children  of  others,  they  may  not  be  used  as  slaves.  Some¬ 
times  boys  are  “  sold ”  by  their  parents  to  be  playactors  for 
a  certain  number  of  years,  during  which  period  their  parents 
have  no  control  over  them,  but  at  its  expiration  they  revert 
to  their  parents.  To  be  a  slave  is  regarded  by  some  as  better 
than  to  be  a  playactor,  as  the  children  of  the  latter  may  not 
compete  at  the  literary  examinations  for  three  generations. 

The  female  slave,  not  many  years  subsequently  to  her  be¬ 
coming  maiT'iageable,  must  be  provided  with  a  husband  by 
her  owner;  that  is,  she  must  be  sold  or  given  away  in  mar¬ 
riage  to  a  man.  Her  owner  may  not  retain  her  in  his  employ¬ 
ment  beyond  a  reasonable  time.  After  her  marriage  he  has 
no  more  control  over  her,  nor  of  the  children  she  may  have. 
She  is  not  then  a  slave,  but  the  wife  of  her  buyer,  her  husband, 
of  equal  rank  and  dignity.  She,  however,  is  liable  to  be  sold, 
with  her  consent,  to  be  the  wife  of  another  man. 

Sometimes  he  who  purchases  a  female  slave  from  her  par¬ 
ents  or  from  another  person  taf  es  her  to  be  his  principal  wife 
in  case  his  first  wife  should  die,  or  for  his  second  or  third 
wife.  After  certain  public  ceremonies,  fixed  by  custom,  and 
according  to  the  position  she  is  to  hold  in  the  family  as  wife 
or  concubine,  she  may  be  no  longer  regarded  as  a  slave,  but 
as  an  equal,  and  must  be  treated  according  to  the  customary 
rules  relating  to  the  treatment  of  persons  holding  such  a'  posi¬ 
tion  by  the  rest  of  the  family,  relatives,  and  neighbors.  Some¬ 
times  the  buyer  of  a  girl  for  a  slave  is  subsequently  so  much 
pleased  with  her  as  to  adopt  her  for  his  daughter.  On  her 
marriage  the  usual  cards  of  ceremony,  wedding-cake,  bridal 
chair,  band  of  music,  etc.,  are  employed  as  on  the  marriage  of 
one’s  own  daughters,  the  whole  festivities  differing  greatly 
from  those  which  are  common  on  the  marriage  of  a  slave. 
In  such  cases,  of  course,  no  bill  of  sale  is  given  to  her  hus¬ 
band. 

The  following  statements  in  regard  to  the  marriage  of  a 


CONCERNING  MALE  SLAVES. 


211 


male  slave,  and  of  his  owner’s  control  over  the  slave’s  descend¬ 
ants,  have  been  furnished  by  a  literary  gentleman,  in  whose 
family  clan  there  is  such  a  slave.  Male  slaves  are  very  scarce 
in  this  section,  even  in  the  richest  families. 

The  owner  of  a  male  slave,  after  he  has  arrived  at  about 
thirty  years  of  age  at  the  latest,  should  procure  a  wife  for 
him.  Some  delay  doing  this  until  a  considerably  longer  pe¬ 
riod,  but  such  delay  subjects  the  owner  to  reproach,  and  the 
slave  becomes  more  and  more  dissatisfied  and  unfaithful.  His 
male  children  and  grandchildren  “  belong,”  so  to  speak,  to  his 
owner,  and  must  do  according  to  his  bidding,  though  he  may 
not,  or  at  least  usually  does  not,  sell  them  for  money.  He 
may  apprentice  them  to  trades,  or  he  may  hire  them  out  to 
work  for  others,  and  take  their  wages.  After  they  have 
learned  trades,  if  he  pleases  he  may  claim  their  wages  as  jour¬ 
neymen,  though  this  is  seldom  done.  The  fourth  generation 
of  males  are  free,  and  of  course  come  out  from  all  control  of 
their  ancestor’s  owner,  or  from  the  control  of  their  ancestor’s 
posterity.  A  male  slave’s  female  children  are  not  subject  to 
the  control  of  their  father’s  master.  Their  father  manages 
them  on  his  own  responsibility.  Their  betrothal  is  in  the 
hands  of  their  parents,  though  usually  the  master  is  consulted 
on  such  an  important  occasion. 

The  male  children  or  male  grandchildren  of  a  slave,  if  they 
are  talented  and  put  to  school,  sometimes  are  successful  at 
the  literary  examinations.  They  may  eventually  become  rich, 
or  become  officers  of  government,  when,  as  is  natural,  they 
desire  to  redeem  their  parents  or  grandparents  who  are  in 
bonds.  It  is  said  that  their  owner,  in  such  cases,  seldom  or 
never  dares  to  refuse  the  redemption-money  offered,  even  if 
it  were  no  greater  than  the  price  given  for  the  father  or 
grandfather  when  sold  into  bondage.  Instances  where  the 
descendant  of  a  slave  becomes  an  officer  or  a  rich  man,  and 
redeems  his  living  ancestors,  are  rare. 

The  sole  reason  in  this  part  of  China  considered  sufficient  to 
justify  the  sale  of  a  child  to  be  the  slave  of  another,  or  of  a 
wife  to  be  the  wife  of  some  other  man,  is  the  excessive  pover¬ 
ty  of  parents  or  husband,  without  friends  able  and  willing  to 
aid.  The  price  varies  according  to  the  age,  sex,  appearance 
of  the  child,  the  character  and  age  of  the  wife,  the  dearness  of 


212 


SOCIAL  CUSTOMS. 


provisions,  etc.,  from  a  few  dollars  to  several  tens,  or  a  hund¬ 
red  or  two.  In  the  year  1858  a  man  at  Fuhchau  sold  his 
wife  for  about  $20.  Another  man,  about  the  same  time,  of¬ 
fered  his  only  son,  a  bright  lad  of  five  or  six  years,  for  sale  for 
$16.  He  was  offered  $10  by  a  man  who  wished  to  adopt  him 
for  his  son,  which  offer  he  refused.  Several  years  since,  a  lad 
who  had  been  attending  a  missionary  free-school  in  this  place 
was  sold  by  his  mother  to  be  a  playactor.  A  friend  saw  a 
girl  of  about  sixteen  or  seventeen  years  old,  not  a  year  ago, 
offered  for  sale  for  $100  by  her  parents,  who  had  brought  her 
from  her  native  place,  some  eighty  or  a  hundred  miles  to  the 
south  of  this.  A  bright  girl  of  about  twelve  years  old  was 
sold  by  her  parents,  not  long  ago,  for  about  forty  thousand 
cash. 

As  has  been  already  intimated,  male  slaves  are  compara¬ 
tively  very  few.  Female  slaves  are  quite  numerous  among 
rich  families  and  the  families  of  mandarins.  It  is  said  that  oc¬ 
casionally  very  wealthy  families  have  several  tens,  which  are 
distributed  around  among  the  children  as  they  are  married  off. 
This  large  number  is  not  common ;  but  many  rich  families  are 
reported  to  have  six,  eight,  or  ten  ;  while,  generally  speaking, 
all  the  families  which  can  afford  the  expense,  and  require  such 
help,  procure  one  or  more.  It  is  regarded  as  less  expensive 
to  buy  a  female  slave  than  to  hire  female  help  to  aid  in  the 
care  of  children  and  in  the  management  of  the  affairs  of  the 
household.  Though  bought  with  money,  female  slaves  are 
treated  by  their  owners  very  much  as  women  hired  to  work 
as  servants  are  treated  in  Western  lands,  except  that  no  -wages 
are  given  them,  and  that  they  are  at  no  expense  for  their  food 
and  clothing.  They  are  regarded  as  a  tolerably  safe  invest¬ 
ment  of  money,  for  they  are  readily  disjmsed  of  as  wives  or  as 
slaves  by  their  masters  in  case  they  become  poor.  They  are 
regarded  as  having  a  better  lot  than  male  slaves ;  for,  w  hen 
marriageable,  or  not  long  subsequently,  they  are  provided, 
with  husbands,  when  they  become  as  free  as  other  wives.  The 
male  slave  of  the  first  generation  has  little  prospect  of  gaining 
his  freedom,  except  in  case  his  parents  become  wealthy  and 
are  willing  to  redeem  him,  his  owner  giving  his  consent,  and 
delivering  back  to  them  the  original  bill  of  sale.  The  male 
slave  is  treated  as  an  inferior  only  by  his  master,  and  in  his 


CHINESE  SLAVERY  PREFERABLE  TO  AMERICAN.  213 


master’s  family,  or  among  his  master’s  relatives;  by  other 
people  he  is  treated  as  a  free  man. 

Courtesans  are  often  bought  and  sold,  their  price  being  two 
or  three  times  as  high  as  the  same  persons  would  bring  simply 
as  female  slaves.  They  are  most  frequently  natives  of  some 
other  part  of  the  province,  usually  such  as  have  been  stolen 
from  their  parents.  Sometimes,  however,  they  were  originally 
sold  as  slaves,  but  afterward  doomed  by  their  buyers  to  a  life 
of  vice.  When  bought  professedly  for  use  as  female  slaves, 
but  subsequently  put  into  brothels,  or  resold  to  proprietors  of 
brothels,  both  buyer  and  seller  are  liable  to  prosecution  before 
the  magistrate  if  the  facts  become  known  and  can  be  proved. 
Parents  here  are  generally  unwilling,  on  any  consideration,  to 
sell  their  daughters  to  become  prostitutes. 

The  slavery  of  Chinese  in  China,  as  above  described,  com¬ 
pared  with  negro  slavery  as  existing  in  some  Western  or 
civilized  lands,  has  many  points  of  dissimilarity,  few  of  simi¬ 
larity.  The  system  and  practice  of  slavery  in  China  seems 
far  preferable  to  the  recent  system  and  practice  of  slavery  in 
America ;  and  the  Chinese  —  heathen,  sensual,  vicious,  and 
wicked  as  they  are  —  would  be  intensely  horrified  were  they 
to  become  acquainted  with  the  former  state  of  negro  slavery 
in  the  United  States,  and  with  the  reasons  urged  in  behalf  of 
that  system  of  bondage  by  its  advocates,  and  with  the  laws  en¬ 
acted  in  its  support  in  the  states  where  it  existed. 

Voluntary  Clubs. 

Literary  Clubs. — It  is  very  common  for  students,  gradu¬ 
ates  and  undergraduates,  to  band  together  into  a  kind  of  club 
for  the  purpose  of  benefiting  each  other  in  literary  composi¬ 
tion.  The  number  who  meet  together  in  one  club  is  small, 
not  often  exceeding  eight  or  ten.  The  club  is  usually  com¬ 
posed  of  friends  or  mutual  acquaintances,  not  open  to  any  one 
who  is  willing  to  comply  with  the  by-laws.  Undergraduates 
meet  with  undergraduates,  and  graduates  with  graduates.  It 
generally  assembles  once  in  ten  days,  or  oftener,  meeting  at 
the  houses  of  its  members  in  rotation.  The  one  whose  turn  it 
is  to  have  the  club  at  his  house  suggests  or  selects  the  subjects 
of  the  essay  and  of  the  poetry,  furnishes  the  paper,  pens,  and 
ink  used  by  his  comrades,  and  the  tobacco,  tea,  luncheon,  and 


214 


SOCIAL  CUSTOMS. 


lights,  if  held  in  the  evening.  It  is  also  his  business  to  collect 
into  a  manusci’ipt  volume  the  productions  of  his  comrades, 
and  then  take  it  to  some  distinguished  scholar  for  his  criticism 
and  corrections,  and  afterward  to  send  it  around  to  the  mem¬ 
bers  of  the  club  for  their  inspection. 

One  essay  in  prose  and  a  piece  of  poetry  are  composed  by 
each  member  at  a  session  of  the  club.  Sometimes  they,  by 
mutual  agreement,  limit  the  time  of  composition  to  the  burn¬ 
ing  up  of  a  stick  of  incense,  or  from  one  and  a  half  to  two 
hours.  Should  any  one  fail  to  complete  his  essay  and  his  poem 
by  the  expiration  of  the  time  fixed  upon,  he  is  fined  a  trifling 
sum,  which  is  usually  spent  in  refreshments  for  the  club.  The 
object  of  limiting  the  time  of  composition  is  to  accustom  them¬ 
selves  to  rapid  writing,  so  that,  when  the  examination  for  de¬ 
grees  comes,  they  may  be  trained  to  accomplish  the  work  as¬ 
signed  them  by  their  judge  at  the  appointed  time.  Sometimes 
the  fines  are  kept  until  a  member  of  the  club  succeeds  at  the 
literary  examinations,  when  the  amount  is  expended  to  pay 
for  a  feast  on  the  occasion. 

This  kind  of  club  corresponds  somewhat  to  the  debating  so, 
cieties  or  unions  which  prevail  in  academies  and  colleges  in 
Western  lands,  the  principal  difference  in  the  object  being  to 
train  the  members  to  compose  on  impromptu  subjects,  not  to 
speak  or  declaim — to  discuss  with  the  pen,  not  with  the  voice. 

It  is  a  custom  for  the  successful  member  of  a  literary  club 
(i.  e.,  successful  at  the  literary  examinations),  whether  of  the 
first  or  second  degree,  to  make  a  present  of  money,  to  be  spent 
by  the  other  members  in  feasting  and  drinking  wine  together, 
not  in  joy  at  the  success  and  honor  of  their  friend,  but  in  order  ■ 
to  appease  or  mitigate  their  disappointment  in  not  being  them¬ 
selves  successful.  The  day  selected  for  this  feast  is  usually  the 
very  day  which,  according  to  custom,  is  spent  by  him  in  visit¬ 
ing  his  personal  friends  and  relatives  in  order  to  receive  their 
congratulations.  The  place  of  the  feasting  is  retired,  where 
they  will  not  be  likely  to  be  disturbed  by  the  sound  of  music, 
etc.,  connected  with  the  processions  of  graduates  through  the 
streets.  The  sum  of  money  given  by  the  successful  member 
is  voluntary,  and  graduated  by  his  social  and  pecuniary  stand¬ 
ing,  as  well  as  by  the  rank  or  degree  to  which  he  has  attained, 
or  it  is  determined  according  to  an  established  regulation  of 


SEVERAL  VOLUNTARY  CLUBS. 


215 


the  club.  Oftentimes  only  a  few  thousand  cash  are  given.  At 
other  times,  it  is  affirmed,  some  eighty  or  a  hundred  thousand 
cash  are  given  to  the  club,  to  be  expended  in  a  feast,  by  the 
fortunate  one. 

Recreating  Clubs. — During  the  sixth  and  seventh  months, 
rich  men  of  middle  age,  and  young  gentlemen  connected  with 
rich  families,  oftentimes  form  voluntary  societies  or  clubs  for 
recreation  and  amusement.  Several  of  similar  tastes  and  pur¬ 
suits  band  together  and  agree  to  take  the  direction  of  matters 
in  turn,  the  one  who  has  the  management  for  the  day  or  the 
trip  to  pay  the  expenses  of  the  occasion.  They  meet  once  in 
three,  five,  or  ten  days,  as  they  please.  The  best  of  food  and 
wine  is  provided,  and  they  go  to  a  retired  and  cool  retreat 
among  the  hills,  or  to  a  temple  or  monastery,  where  they  amuse 
themselves  eating,  drinking,  playing  cards  or  chess,  etc.  These 
picnic  excursions  or  gatherings  for  recreation  are  composed,  of 
course,  entirely  of  males,  respectable  females  being  shut  out  by 
the  terms  of  inexorable  custom  from  participating  in  such  par¬ 
ties  for  amusement. 

Wine  Clubs. — Rich  young  men  often  form  clubs  for  the  pur¬ 
pose  of  having  social  feasts  together  at  each  other’s  houses,  or 
at  such  places  as  may  be  selected,  the  expenses  being  defrayed 
by  the  members  in  rotation.  These  jovial  unions  consist  usu¬ 
ally  of  from  five  to  ten  members,  who  have  similar  pursuits 
and  congenial  tastes.  They  meet  in  the  morning,  two  or  three 
times  per  month,  according  to  their  leisure  and  inclination,  take 
breakfast  and  dinner  together,  spending  the  day  in  feasting, 
wine-drinking,  and  card-playing,  in  making  impromptu  verses 
of  poetry,  singing  songs,  or  playing  on  musical  instruments,  as 
suits  their  fancy,  or  as  is  suggested  by  the  host  or  head  man 
for  the  day. 

Olcl  Men’s  Club. — Old  gentlemen  of  leisure  and  of  wealth 
sometimes  form  a  kind  of  union  for  the  purpose  of  whiling 
away  their  time  and  of  spending  their  money  in  a  manner 
agreeable  to  themselves.  The  reason  given  for  the  formation 
of  old  men’s  clubs  seems  to  be,  that  the  members  delight  more 
in  the  society  and  conversation  of  men  of  their  own  age  than 
in  the  company  of  young  men,  or  in  a  club  composed  of  men 
of  promiscuous  ages  and  tastes.  The  number  of  such  clubs  is, 
doubtless,  quite  small.  The  members,  when  they  meet  to- 


216  - 


SOCIAL  CUSTOMS. 


gether,  engage  in  the  usual  employments  and  diversions  of 
Chinese  on  social  occasions,  eating,  drinking,  and  gambling,  if 
not  for  money,  for  sport  and  excitement.  This  kind  of  club  is 
said  to  fulfill  the  saying  of  an  ancient  worthy,  “The  old  man 
becomes  a  boy ,  and  delights  in  sports  and  pleasure?’' 

Musical  Clubs. — It  not  unfrequently  occurs  that  ten  or  twelve 
young  men  of  leisure  and  of  means,  who  are  not  of  a  literary 
turn  of  mind,  form  a  society  for  the  purpose  of  learning  to  play 
on  musical  instruments  and  to  sing  songs.  They  engage  a  pop¬ 
ular  teacher,  and  contribute  to  pay  his  wages.  During  this  pe¬ 
riod  incense  and  candles  are  regularly  lighted  before  the  image 
of  one  of  the  gods  of  music ;  tea,  tobacco,  and  luncheon  are  fur¬ 
nished  on  the  evening  when  they  meet,  at  the  expense  of  the 
members  in  turn. 

The  object  of  thus  learning  to  perform  on  musical  instru¬ 
ments  and  to  sing  songs  is  partly  for  their  own  amusement, 
and  partly  in  order  to  be  prepared  to  play  on  festive  occasions 
when  invited.  They  seldom  or  never  play  for  money,  but  for 
the  honor,  or  rather  the  social  recreation  afforded  them  when 
solicited  to  play  at  the  houses  of  rich  friends.  On  such  occa¬ 
sions  they  are  feasted  and  provided  with  wine.  Opium  is  also 
often  provided  for  them  to  take  when  they  choose.  Often¬ 
times  they  are  invited  to  play  in  the  public  processions  in  the 
streets  in  honor  of  idols  or  gods,  on  their  birthdays,  preceding 
the  image  which  it  is  the  object  to  honor.  They  often  play  in 
the  streets  during  the  first  month  of  the  year.  Such  clubs  are 
not  considered  by  literary  young  men  as  very  worthy  and  hon¬ 
orable. 


BIRTHDAYS  OFTEN  CELEBRATED. 


217 


CHAPTER  IX. 

social  customs —  Continued. 

Celebrations  of  Birthdays :  Mandarins  celebrate  the  Birthday  of  the  Empe¬ 
ror  and  Empress. — Mandarins,  after  arriving  at  fifty  Years,  celebrate  their 
Birthdays. — Characteristic  Incident. —  Common  People  celebrate  every 
tenth  Birthday  after  reaching  fifty  Years  of  Age. — Presents  expected. — 
“Worshiping  the  Longevity  Dipper.” — On  Birthdays,  eating  a  couple  of 
Duck  Eggs  common. — Offering  made  before  the  Tablets  and  the  God  of 
the  Kitchen. — A  preparatory  Ceremony. — Use  of  Vermicelli  as  an  Omen 
of  Longevity. — Priffileges  of  Primogeniture  and  other  Family  Matters  :  The 
oldest  Son  receives  the  Tablets  and  Cooking  Utensils  of  his  Parents. — 
Rules  for  dividing  the  Patrimony  among  the  Sons. — Sons  and  their  De¬ 
scendants  oftentimes  live  together  for  Generations. — In  case  of  the  Death 
of  the  eldest  Son,  a  Child  and  Heir  is  adopted. — Head  of  a  Clan  and  Heads 
of  Families.  — Their  Authority  and  Impoftance.  —  “No-Offspring”  Al¬ 
tar. — Friends  sometimes  adopt  each  other  as  Brothers. — Pretended  Adop¬ 
tion  of  a  Child,  and  Customs  relating  to  the  Child. —  Common  Use  of  Sam- 
shu  or  Chinese  Wine:  What  is  meant  by  Chinese  Wine. — Extensively  used 
in  idolatrous  Worship. — Universally  used  on  festive  Occasions.— Drank 
hot. — Invitation  to  Dine  called  “Invitation  to  drink  Wine.” — The  Game 
of  “Blowing  the  Fist.” — The  Loser  drinks  Wine  as  Forfeit. — A  poetical 
Game,  the  forfeit  of  which  is  drinking  Wine. — Giving  and  receiving  Pres¬ 
ents:  “AMouth,  but  no  Heart.” — “Horses  to  look  at.” — Vegetables  for  the 
Road. — Return  Presents. — A  Present  to  “  pull  off  one’s  Boots.” — Hostess, 
on  joyful  Occasions,  expected  to  make  a  Present  to  her  female  Guests. — A 
Present  of  Money  sent,  after  receiving  an  Invitation  to  a  Feast. — Custom¬ 
ary  to  give  and  receive  Presents  at  the  great  annual  Festivals  and  at 
New  Year’s.  • 

Celebrations  of  Birthdays. 

The  celebration  of  birthdays  is  one  of  the  peculiar  institu¬ 
tions  of  China — peculiar  not  in  kind,  for  birthdays  are  cele¬ 
brated  in  other  lands,  but  peculiar  in  the  extent  to  which  the 
festivities  are  carried,  and  in  the  fixed  and  stereotyped  nature 
of  those  festivities.  Usually  birthdays  are  not  celebrated  with 
any  large  degree  of  eclat  until  after  one  reaches  the  age  of  fif¬ 
ty.  After  that,  on  the  return  of  the  anniversary  of  every  birth¬ 
day,  there  is  generally,  at  least,  a  small  feast,  to  which  some 
relatives  and  friends  are  invited.  But  it  is  on  the  occurrence 
Vol.  IT.— K 


218 


SOCIAL  CUSTOMS. 


of  every  tenth  birthday  after  reaching  fifty  years  of  age  that 
there  is  often  a  great  deal  of  pom})  and  expense,  especially  in 
families  which  are  able  to  afford  the  expense,  or  which  are 
connected  with  the  government. 

Birthday  celebrations  of  the  emperor  are  called  “  ten  thou¬ 
sand  longevities.”  Those  of  the  empress  and  of  the  queen 
dowager  are  called  “  one  thousand  autumns.”  On  these  days 
the  high  mandarins  in  all  the  provinces  are  not  allowed  to 
prosecute  any  criminal  investigation,  or  to  inflict  any  criminal 
punishment,  unless  in  very  extraordinary  emergencies.  Very 
early  in  the  morning  of  those  days  they  are  required  to  pro¬ 
ceed  to  the  Imperial  Temple,  and  there  prostrate  themselves 
simultaneously,  each  in  his  allotted  place,  before  a  yellow  tab¬ 
let  which  represents  his  majesty,  the  Son  Qf  Heaven ,  or  his 
mother,  as  the  case  may  be.  On  this  tablet  is  a  sentence 
which  means  “ten  thousand  years ,  ten  thousand  years ,  ten 
thousand  times  ten  thousand  years,”  referring  to  the  emperor. 
At  the  intimation  of  the  director  of  ceremonies  they  all  kneel 
down  three  times,  and  at  each  prostration  knock  their  heads 
on  or  toward  the  ground  three  times.  For  three  days  previ¬ 
ous  and  for  three  days  subsequent  to  the  birthday  celebrated, 
the  mandarins  devote  themselves  to  honoring  the  occasion  by 
feastings,  by  having  theatrical  shows  performed  at  their  ya- 
muns,  and  by  dressing  in  their  finest  robes.  The  stages  or 
platforms  are  trimmed  with  bows  or  festoons  of  paper  of  five 
different  colors,  as  symbols  of  joy.  Large  red  lanterns  in  the 
evening  are  suspended  about  their  jn-emises,  having  four  red 
characters,  meaning  “  ten  thousand  longevities  to  ceaseless 
ages,”  pasted  or  written  upon  them.  . 

Mandarins,  after  arriving  at  the  age  of  fifty,  oftentimes  have 
extraordinary  celebrations  of  that  and  every  tenth  returning 
birthday.  Sometimes,  if  not  always  on  these  occasions,  per¬ 
mission  is  first  obtained  from  the  emperor,  or  the  apjn’opriate 
board  at  Peking,  to  observe  and  celebrate  the  anniversary. 
Several  years  ago  the  viceroy  at  this  place  had  a  magnificent 
celebration  of  his  sixtieth  birthday,  having  first  obtained  espe¬ 
cial  permission  from  Peking,  according  to  common  fame,  for 
doing  so.  Nearly  a  month  was  devoted  to  feasting  and  see¬ 
ing  playacting  performed  at  his  yamun.  According  to  cus¬ 
tom  on  such  occasions,  he  received  a  great  many  valuable 


ILLUSTRATIVE  INCIDENT. 


219 


presents,  or  proffers  of  valuable  presents,  from  the  subordinate 
mandarins.  A  circumstance  which  occurred  in  connection 
with  the  proffering  of  presents  according  to  Chinese  custom 
at  that  time  created  a  great  deal  of  talk  and  diversion,  and 
will  be  long  remembered  by  friends  of  the  parties  most  inti¬ 
mately  concerned. 

The  Hai  Huong,  a  civil  mandarin  next  below  the  pi’efect, 
wishing  to  make  a  dashing  lot  of  presents  to  the  viceroy, 
partly  for  the  show  they  would  make  and  partly  in  order  to 
gain  his  favor  (which  he  knew  he  did  not  possess),  prepared 
several  kinds  of  articles,  a  part  of  which  he  expected  would 
be  declined  with  thanks  according  to  custom.  He  succeeded 
in  borrowing  from  a  rich,  retired  mandarin,  one  of  his  personal 
friends,  a  very  costly^string  of  pearls,  upon  which  he  put  a 
very  high  estimate,  from  the  fact  that  they  had  been  presented 
to  him  by  a  certain  emperor.  These  the  petty  mandarin  put 
among  the  proffered  presents  to  the  viceroy,  believing  that 
they  would  be  certainly  included  among  the  articles  which 
would  be  refused  or  declined  when  proffered.  The  viceroy 
examined  the  presents,  which  were  brought  in  and  paraded 
with  great  show,  expressed  himself  very  much  pleased  with 
them,  and  concluded  to  keep  the  string  of  court  beads,  with 
some  other  things,  the  rest  being  returned  with  many  thanks. 
It  would  be  difficult  to  conceive  the  dismay  of  the  petty  man¬ 
darin  and  of  the  owner  of  the  court  beads  at  this  result.  The 
owner  demanded  of  the  mandarin  the  return  of  the  pearls,  as 
they  were  only  borrowed,  and  he  would  not  set  any  price 
upon  them.  If  he  had  set  the  proper  value  upon  them,  the 
mandarin  would  have  been  ruined,  as  he  could  not  have  raised 
the  sum.  The  latter  dared  not  go  and  tell  the  circumstances 
to  the  viceroy,  and  how  the  .matter  would  end  he  could  not 
foresee.  Ruin  seemed  to  stare  him  in  the  face,  do  what  he 
could.  He  thought  the  latter  would  know  that  the  pgarls  were 
far  too  costly  to  be  intended  as  real  presents,  and  were  de¬ 
signed  only  as  “  horses  to  look  at.”  After  several  days  of  in¬ 
tense  suspense  and  anxiety,  he  heard  that  they  were  exposed 
at  a  certain  shop  on  Curiosity  Street,  to  be  redeemed  at  a 
certain  price.  It  is  supposed  that  he  was  only  too  happy  to 
recover  them  at  any  price,  so  as  to  restore  them  to  their  own¬ 
er.  It  is  believed  by  the  Chinese  that  the  viceroy  knew  all 


220 


SOCIAL  CUSTOMS. 


the  time  that  they  were  merely  presented  as  “  horses  to  he 
looked  at,”  and  took  the  occasion  to  annoy  his  petty  subordi¬ 
nate  by  keeping  them  for  a  few  days,  intending  to  give  him 
an  opportunity  to  redeem  them,  as  has  beeu  mentioned.  The 
petty  mandarin  learned  a  lesson  which  he  probably  has  not 
forgotten  to  the  present  day. 

When  the  head  of  a  family  has  arrived  at  the  age  of  fifty, 
sixty,  or  seventy  years,  etc.,  the  celebration  of  such  a  birthday 
is  distinguished  from  other  birthday  celebrations  by  the  term 
of  “  making  ten.’’''  A  feast  is  prepared  in  as  good  style  as  the 
pecuniary  circumstances  and  the  social  standing  of  the  family 
will  justify.  Cards  of  invitation  to  relatives  and  friends  are 
given  out,  who  make  in  return  such  presents  as  they  are  able 
and  are  pleased  to  make.  Some  send  nmney.  Others  send  a 
pair  of  large  red  candles,  which  are  called  u  longevity  can¬ 
dles,''  or  five  or  ten  pounds  of  “ longevity  vermicelli''  or  a 
jar  of  wine,  or  a  pig’s  leg  and  foot,  or  a  ham,  or  a  plate  full 
of  “  longevity  peaches,”  or  a  pair  of  hangings  made  of  red  silk 
or  of  red  broadcloth,  either  having  the  character  for  longevi¬ 
ty  in  a  very  large  form  upon  them,  or  representations  of  the 
eight  genii,  made  of  silk  stuffed  with  cotton  and  sewed  upon 
them,  etc.  Sons-in-law  are  expected  to  make  a  valuable  pres¬ 
ent  besides  the  longevity  hanging.  The  pupils  of  the  person 
honored,  or  of  his  son,  if  a  schoolmaster  or  a  literary  man, 
often  join  together  and  make  a  handsome  present  on  the  occa¬ 
sion.  It  is  customary  for  the  host  to  refuse  a  part  of  the 
presents  proffered.  Many  of  the  articles  proffered  are  bor¬ 
rowed,  on  the  understanding  that,  if  accepted,  they  will  be 
paid  for,  and,  if  not  accepted,  they  will  be  duly  returned  to 
their  owners.  Much  is  done  for  effect  and  for  show.  It  is 
not  unusual  for  rich  families  to  hire  a  baud  of  theatrical  per¬ 
formers  to  enact  plays  on  the  celebration  of  the  birthday  of 
one  of  its  gged  and  honored  heads. 

It  is  an  occasion  of  great  joy.  None  but  what  are  regard¬ 
ed  as  good  or  felicitous  words  are  allowed.  Every  one  tries 
to  be  happy  himself  and  to  make  others  happy.  It  is  custom¬ 
ary  for  the  guests  to  salute  the  head  of  the  family,  wishing 
long  life.  The  guests  and  the  members  of  the  family  partake 
together  of  as  palatable  a  feast  as  can  be  afforded. 

If  the  person  whose  birthday  is  celebrated  should  be  sick, 


“prolonging  the  longevity  measure.”  221 

and  even  if  well,  should  the  family  be  pleased  so  to  decide, 
a  ceremony  called  '•'■worshiping  the  dipper ,”  or  '■'•prolonging 
the  longevity  measure ,”  is  performed.  Its  object  is  to  prolong 
the  longevity  of  the  individual.  A  certain  four-sided  rice 
measure,  with  a  flaring  top,  is  arranged  on  a  table  in  a  room. 
Various  things  in  common  use,  a  foot-measure,  a  pair  of  scis¬ 
sors,  an  oil-lamp,  with  incense,  etc.,  are  put  into  the  measure, 
having  been  first  nearly  filled  with  rice.  Rice  is  also  some¬ 
times  sprinkled  about  on  the  table.  In  front  of  the  measure, 
seven  candles  are  arranged  on  the  table,  and  seven  sticks  of 
incense.  Four  priests  of  the  Tauist  sect  are  usually  employed, 
one  on  each  side  of  the  table,  to  perforin  the  ceremony  de¬ 
cided  upon.  Sometimes  they  walk  slowly  around  the  table, 
stopping  occasionally  at  each  side  to  bow  toward  it.  They 
repeat  their  formulas,  jingle  their  bells,  and  blow  their  horns. 
It  is  not  necessary  that  its  performance  should  be  confined 
only  to  the  occasion  of  making  ten ,  above  referred  to,  but  it 
may  be  performed  upon  any  birthday  of  an  adult.  It  is  often 
done  at  the  expense  of  the  sons-in-iaw  of  the  persons  whose 
birthday  is  celebrated. 

The  making  of  birth¬ 
day  presents  is  exceed¬ 
ingly  common,  especial¬ 
ly  to  the  aged.  A  fowl, 
or  a  little  money,  or 
some  vermicelli,  or  some 
common  article  of  food, 
is  invariably  presented 
by  friends  and  relatives, 
or  neighbors,  who  have 
been  invited  to  a  feast 
on  the  occasion.  How¬ 
ever  poor  the  family,  it 
would  be  considered  a 
grievous  insult,  or  a 
slight  of  no  ordinary 
moment,  not  to  accept 
the,  invitation,  '  or  ac¬ 
knowledge  its  receipt 
by  sending  a  present. 


WOMAN  CAERYLNG  A  PRESENT. 


222 


SOCIAL  CUSTOMS. 


It  is  also  very  customary  for  one,  on  the  occurrence  of  his 
birthday,  to  eat  a  couple  of  duck  eggs  which  have  been  boiled, 
or  preserved  in  a  certain  red  mixture.  This  is  done  as  an 
omen  of  good.  The  duck  eggs  are  politely  called  “  universal 
peace”  Tai  ping,  the  same  characters  being  used  which  the 
long-haired  insurgents  apjdy  to  themselves.  That  kind  of  an 
egg  being  regarded  as  peculiarly  round ,  the  Chinese  seem  to 
think  that  in  some  way  it  will  cause  unlucky  times  to  be  pro¬ 
pitious,  or  to  revolve  or  roll  along  like  an  egg,  until  their  fates 
or  their  fortunes  become  lucky.  They  often  refer  to  the 
’■'■revolution  of  times”  a  term  denoting  the  changes  of  fate  or 
destiny,  and  seem  to  believe  that  the  eating  of  duck  eggs  on 
their  birthday  has  some  intimate  connection  with  an  auspi¬ 
cious  change  of  fortune.  They  also  eat  a  bowl  of  vermicelli 
as  an  omen  of  their  desire  for  long  life. 

In  many  families,  on  the  occurrence  of  the  birthday  of  par¬ 
ents,  their  children  provide  some  vermicelli,  and  place  three 
bowls  of  it,  cooked  or  uncooked,  as  they  please,  before  the  an¬ 
cestral  tables  of  the  family,  and  also  three  bowls  before  their 
kitchen  god.  Fresh  flowers  are  oftentimes  put  into  the  bowls 
of  vermicelli.  The  idea  of  this  ceremony  is,  that  the  children 
wish  their  parents  should  live  a  great  while.  These  senti¬ 
ments  are  indicated  by  the  length  of  the  vermicelli,  which 
comes  in  very  long  and  slender  threads  or  strips.  They  pray 
in  this  manner  that  their  ancestors  who  have  already  deceased, 
aided  by  the  god  of  the  kitchen,  will  kindly  protect  their  dear 
parents  in  good  health  for  a  long  time  to  come,  i.  e.,  will  length¬ 
en  out  tlieir  lives  like  the  vermicelli. 

On  the  birthday  of  children  under  sixteen  years  of  age,  the 
vermicelli  is  put  before  the  image  of  '■'•Mother ,”  a  certain  god¬ 
dess,  who  is  believed  to  have  the  special  protection  of  children 
until  they  have  arrived  at  age  according  to  Chinese  law  and 
in  a  Chinese  sense,  viz.,  sixteen  years. 

In  large  and  wealthy  families,  it  is  customary  for  the  chil¬ 
dren,  the  sons-in-law,  and  the  grandchildren  to  unite  together 
in  a  kind  of  preparatory  ceremony,  in  view  of  the  approaching 
birthday  of  one  of  their  parents,  parents-in-law,  or  grandpar¬ 
ents.  In  many  families  this  ceremony  is  done  every  year. 
As  an  essential  part  of  the  articles  used,  they  procure  some 
“  longevity  vermicelli,”  .a  pair  of  “  longevity  '-andles,”  and  a 


PRIVILEGES  OF  PRIMOGENITURE. 


223 


plate  full  of  “  longevity  peaches.”  The  candles  are  lighted  . 
and  placed  before  the  ancestral  tablets.  The  vermicelli  and 
the  peaches,  with  lighted  incense  m  a  censer,  are  arranged  on 
a  table  placed  before  the  tablets.  When  every  thing  is  ready, 
the  children,  sons-in-law,  and  the  grandchildren  present  them¬ 
selves  by  turns  before  the  tablets  and  bow  down  upon  their 
knees,  congratulating  their  deceased  ancestors  on  the  near  re¬ 
turn  of  the  birthday  occasion.  They  then,  in  like  manner  by 
turns,  go  and  fall  down  upon  their  knees  before  the  honored 
and  aged  one  whose  birthday  is  approaching,  and  present  sim¬ 
ilar  congratulations. 

On  the  arrival  of  the  anniversary,  the  birthday  is  celebrated 
or  observed  as  has  been  already  decided  upon  by  the  family. 

It  is  considered  a  necessary  or  important  part  of  etiquette 
for  one  to  make  a  return  present  of  vermicelli,  and,  perhaps, 
some  dried  bamboo  sprouts,  to  those  relatives  and  friends  who 
have  made  him  on  his  birthday  a  respectable  present  of  ver¬ 
micelli,  or  hams,  or  hogs’  feet,  etc.  The  time  of  sending  the 
return  present  is  not  fixed  :  it  may  be  the  following  day,  or  on 
a  convenient  day  soon  after.  This  is  regarded  as  wishing  the 
relatives  and  friends  long  life,  in  the  same  manner  as  these,  by 
their  presents,  have  wished  the  one  whose  birthday  has  just 
been  celebrated  a  long  life,  the  wheaten  preparation  called  ver¬ 
micelli  being  emblematical  of  longevity  when  thus  used.  Its 
reception,  or  the  sending  of  it  as  a  present  on  occasions  relat¬ 
ing  to  birthdays,  means,  as  plainly  as  though  the  sentiment 
was  expressed  in  as  many.words, 11 1  wish  you  may  live  to  a 
more  venerable  old  ageP  * 

Privileges  of  Primogeniture  and  other  Family  Matters. 

While  the  Chinese  are  born  free,  they  are  not  all  born 
with  equal  rights,  privileges,  and  duties.  There  are  a  few 
privileged  families  among  the  Chinese  by  hereditary  right; 
but  in  every  family  which  has  sons  born  to  it,  one  has  special 
rights  and  privileges,  if  not  established  by  law,  established, 
at  least,  by  general  consent  and  common  custom. 

The  first  son  of  his  father  by  his  lawful  wife  has  various  pe¬ 
culiar  privileges  and  duties  accorded  to  him  in  view  of  his  pri¬ 
mogeniture,  though  he  may  have  numerous  brothers,  some  or 
all  of  whom  are  more  talented  and  more  intelligent  than  he. 


224 


SOCIAL  CUSTOMS. 


On  the  death  of  his  parents,  the  furnace  or  cooking-range 
and  cooking  utensils  which  they  used  invariably  fall  to  him. 
His  brothers,  on  no  account,  may  obtain  and  use  them  as  their 
own. 

It  falls  to  the  duty  and  the  privilege  of  the  eldest  son  to  re¬ 
ceive,  preserve,  and  worship  the  ancestral  tablets  belonging 
to  his  father’s  family,  and  to  erect  and  worship  tablets  in  mem¬ 
ory  of  his  father  and  mother  after  their  death.  Hone  of  his 
younger  brothers  may  erect  a  tablet  representing  only  their 
father  or  their  mother.  They  may  each  erect  a  general  tab¬ 
let,  representing  not  only  their  departed  parents,  but  all  their 
family  ancestors  back  to  the  third  or  the  fifth  generation,  on 
their  father’s  side  and  on  their  mother’s  side.  Their  eldest 
brother  does  not  erect  this  kind  of  ancestral  tablet.  He  may 
only  erect  a  tablet  in  memory  of  his  father,  and  another  of  his 
mother,  after  their  decease.  The  ancestral  tablets  which  be¬ 
longed  to  his  father  all  come  into  his  possession  as  a  precious 
heir-loom. 

In  the  division  of  his  father’s  property -among  the  sons,  the 
eldest  son  has  more  than  any  one  of  the  others.  The  married 
daughters  are  generally  left  out  of  account  in  the  division  of 
the  property,  as  they  are  no  longer  reckoned  members  of 
their  father’s  family.  They  have  already  received  their  dow¬ 
ry  at  the  time  of  their  marriage.  The  unmarried  girls,  wheth¬ 
er  betrothed  or  not,  have  usually  a  small  sum  of  money,  or  a 
part  of  the  property,  allotted  for  their  dowry  when  married, 
or  designed  to  help  defray  the  expenses  of  their  marriage  fes¬ 
tivities.  * 

The  general  rule  for  dividing  the  balance  of  the  patrimony, 
after  deducting  the  outfit  or  dowry  of  unmarried  daughters, 
is  said  to  be  to  count  the  portion  of  the  eldest  son  as  two,  and 
the  portion  of  each  of  his  brothers  as  one.  If  there  are  four 
sons,  the  property  is  divided  int<a  five  shares  of  equal  value, 
of  which  each  of  his  younger  brothers  has  one  share,  while  he 
takes  two.  It  falls  to  his  lot  to  support  his  mother,  if  she  sur¬ 
vives  the  division  of  the  family  property,  and  to  burn  incense, 
candles,  and  mock-money  at  the  established  times,  and  to  make 
the  customary  offerings  before  the  ancestral  tablets  of  the  fam¬ 
ily.  The  homestead  falls  to  his  portion  of  the  inherited  prop¬ 
erty,  if  there  be  a  homestead. 


ELDEST  SON  THE  FAMILY  REPRESENTATIVE.  225 


In  some  cases,  the  proportion  of  property  which  falls  to  the 
eldest  son  is  less  than  the  proportion  above  indicated.  lie 
always  receives  more  than  any  one  of  his  younger  brothers, 
though  sometimes  not  twice  as  much.  Sometimes  his  propor¬ 
tion  is  as  one  and  a  half  to  one,  instead  of  two  to  one.  Should 
there  be  only  fqur  brothers  in  all,  the  eldest  would  have  at  the 
rate  of  one  hundred  and  fifty  dollars  for  each  of  the  others  re¬ 
ceiving  one  hundred  dollars. 

The  eldest  son  is  the  representative  head  of  the  family  after 
the  death  of  his  father.  On  festive  and  mournful  occasions,  as 
at  funerals  and  marriages,  he  is  the  chief  or  head.  He  acts  as 
the  high  priest,  the  pontife x  maximus,  of  the  families  of  the 
male  children  of  his  deceased  father  on  all  occasions  when 
sacrifices  of  any  kind  are  to  be  offered  to  the  manes  of  ances¬ 
tors,  whether  in  his  own  house  or  in  the  ancestral  hall.  He 
represents  the  family  on  all  representative  occasions. 

The  division  of  the  family  property  is  oftentimes  made  while 
the  parents  are  still  living,  especially  if  of  considerable  amount. 
If  the  division  is  deferred  until  after  the  death  of  the  father,  ex¬ 
perience  shows  that  it  is  almost  invariably  accompanied  with 
much  hard  feeling  and  quarreling,  and  sometimes  more  or  less 
fighting  among  the  children,  or  between  them  and  their  pater¬ 
nal  uncles,  who,  by  custom  or  by  law,  are  a  kind  of  executors  or 
administrators  of  the  estate.  Usually  the  living  father  has  so 
much  authority  over  his  sons  that  they  submit  to  his  decisions, 
if  made  known  and  carried  out  during  his  lifetime,  relating  to 
the  division  and  the  disposal  of  the  property  to  be  inherited 
by  them. 

If  the  number  of  children  is  small,  and  there  is  but  little 
property  to  inherit,  it  very  frequently  occurs  that  there  is  no 
such  formal  division  of  the  property,  either  before  or  after  the 
decease  of  their  father,  and  the  families  continue  to  live  togeth¬ 
er  for  several  generations.  In  large  families,  this  is  seldom 
practicable  or  desirable,  especially  if  the  patrimony  is  exten¬ 
sive  and  valuable,  provided  those  concerned  are  able  to  agree 
in  regard  to  its  division — especially  if  living  in  a  large  city.  In 
the  country,  where  the  property  consists  principally  of  land, 
farming  utensils,  and  cattle,  there  are  very  numerous  instances 
where  whole  villages  are  composed  of  relatives,  all  having  the 
same  ancestral  surname.  In  many  cases,  for  a  long  period  of 

K  2 


226 


SOCIAL  CUSTOMS. 


time  no  division  of  inherited  property  is  made  in  rural  dis¬ 
tricts,  the  descendants  of  a  common  ancestor  living  or  working 
together,  enjoying  and  sharing  the  profits  of  their  labors  under 
the  general  direction  and  supervision  of  the  head  of  the  clan 
and  the  head  of  the  family  branches.  The  Chinese  have  been 
distinguished  for  immemorial  ages  for  the  harmony  which  pre¬ 
vails  among  brothers,  cousins,  and  more  remote  relatives  from 
generation  to  generation,  which  have  common  interests  and  a 
common  surname.  Each  family  generally  cooks  its  food  and 
eats  it  separately,  and  has  its  own  private  apartments,  no  mat¬ 
ter  how  many  families  live  in  the  same  compound  or  under 
the  same  roof. 

In  case  of  the  death  of  the  eldest  son,  his  eldest  son  on  rep- 
resefltative  occasions  must  represent  the  family.  When  cards 
of  invitation  are  issued,  they  are  issued  in  the  name  of  the  eld¬ 
est  son  of  his  father,  no  matter  how  young  the  former  is,  nor 
how  momentous  and  .important  the  interests  involved,  even 
when  relating  to  the  families  of  his  paternal  uncles,  or  the 
cousins  on  his  father’s  side,  etc.  It  is  an  invariable  principle 
of  usage  and  law  that  the  rights,  duties,  and  privileges  of  pri¬ 
mogeniture  are  to  be  confined  to  the  family  of  the  eldest  son 
and  his  descendants  from  generation  to  generation. 

In  case  of  the  eldest  son  dying  before  marriage,  or  after 
marriage  without  male  children,  it  is  the  custom  to  adopt 
some  person  as  his  child  and  heir  who  shall  assume  his  rights 
and  privileges,  and  act  as  his  representative.  The  children  of 
the  adopted  heir  sustain  the  same  relation  to  the  brothers,  un¬ 
cles,  and  nephews  of  their  adopted  father  as  though  they  were 
the  lineal  descendants  of  the  childless  man.  It  is  regarded  as 
indispensable  that  there  should  be  some  one  to  burn  incense 
to  the  manes  of  the  dead  from  the  eldest  son  down  to  jjoster- 
ity  in  the  direct  line  of  the  eldest  son,  either  by  an  own  child 
or  an  adopted  child. 

The  person  who  is  adopted  as  the  heir  of  the  eldest  son  is 
most  usually  a  relative,  as  his  nephew  or  his  coiisin.  At  the 
time  of  adoption,  a  feast  is  prepared,  to  which  the  eldest  son, 
if  living,  invites  his  relatives  of  higher  rank  than  himself,  his 
younger  brothers,  and,  in  general,  the  heads  of  the  various 
branches  of  the  family.  If  the  eldest  son  has  already  deceased, 
the  business  is  taken  in  hand  by  the  one  whose  duty  it  is  to 


RESPONSIBILITY  OF  THE  HEAD  OF  A  CLAN.  227 


see  an  heir  provided  to  inherit  the  name  and  to  discharge  the 
duties  of  the  dead.  The  contract  of  adoption  is  usually  made 
out  on  the  occasion  of  the  feast,  and  signed  by  the  representa¬ 
tive  parties,  who  attend  as  witnesses.  The  document  states 
the  name  of  the  person  adopted  and  the  name  of  the  adopter, 
who  agrees  to  adopt  and  regard  the  former  as  his  legal  son 
and  heir,  whether  he  in  future  answers  his  expectations  and 
conforms  to  his  wishes  or  not,  etc.  The  principal  parties  to 
this  contract  burn  incense  before  the  ancestral  tablets  of  the 
family  and  woi’ship  them.  The  adopted  son  worships  them 
as  representing  his  ancestors,  and  calls  himself  thereafter  their 
descendant.  The  ancestors  are  supposed  to  be  present  as  par¬ 
takers  of  the  homage  paid,  and  as  witnesses  of  the  transaction 
of  the  occasion. 

There  may  be  only  one  head  of  the  elan.  Under  him  there 
are  several  heads  of  families.  The  latter  are  the  eldest  sons 
of  the  different  branches  of  the  same  clan.  Their  number  cor¬ 
responds  to  the  number  of  the  different  branches.  The  head 
of  the  clan  has  control  of  all  the  heads  of  families  in  case  of 
quarrels  or  criminal  acts.  If  the  latter,  who  may  be  styled 
patriarchs ,  are  net  able  to  settle  the  quarrels  or  knotty  ques¬ 
tions  which  arise  among  those  subject  directly  to  them,  they 
are  entitled  to  call  upon  the  archpatriarch ,  as  the  chief  of  the 
clan  may  be  styled,  for  his  advice  and  decision,  and  the  exer¬ 
cise  of  his  influence,  which  is  very  great.  Magistrates  often 
call  upon  the  heads  of  families  for  information  about  those  un¬ 
der  them  in  criminal  cases.  They  and  the  archpatriarch  are 
held,  in  a  Chinese  sense,  responsible  for  the  good  behavior  of 
those  whose  interests  they  represent,  because  connected  with 
them  by  the  ties  of  consanguinity,  and  because  they  are,  by 
the  laws  of  the  empire  and  the  usages  of  society,  their  chiefs 
and  heads. 

It  sometimes  occurs  that  branches  of  some  families  run  en¬ 
tirely  out.  It  comes  to  pass  that  no  children  are  born  to  the 
last  descendant,  and,  in  consequence  of  the  want  of  a  patrimo¬ 
ny  to  inherit,  it  seems  best  by  the  remotely-related  branches 
not  to  have  any  heir  adopted  to  inherit  the  family  name  and 
ancestral  tablets  when  there  is  no  property  to  go  with  the 
name  and  the  tablets.  In  such  cases,  when  the  last  lineal  or 
adopted  descendant  dies,  and  there  is  no  one  left  to  burn  in- 


228 


SOCIAL  CUSTOMS. 


cense  before  his  ancestral  tablets,  they  are  taken  and  deposited 
on  a  certain  altar,  which  is  generally  found  connected  with  the 
village  or  the  neighborhood  temple.  Every  village  or  neigh¬ 
borhood  has  usually  one  such  temple.  The  altar  referred  to  is 
provided  for  the  express  purpose  of  holding  the  tablets  of 
families  which  have  become  extinct.  It  is  sometimes  called 
the  no-offspring  altar ,  and  sometimes  the  no-offering  altar. 
None  of  the  other  branches  of  the  family  care  about  keeping 
these  tablets  and  worshiping  them  according  to  custom  ;  for 
they  are  not  the  tablets  of  their  direct  ancestors,  but  only  of 
their  distant  relatives.  This  running  out  of  families  is  one 
which  is  regarded  as  exceedingly  undesirable,  and  one  which 
every  family  is  extremely  anxious  to  prevent.  It  is  to  the 
Chinese  a  very  painful  thought  that  hereafter  there  may  be 
no  descendant  who  will  feel  it  his  duty  and  privilege  to  burn 
incense  before  their  ancestral  tablets.  Such  a  result  is  be¬ 
lieved  to  be  a  sure  proof  of  the  curse  of  the  gods.  Sometimes 
the  tablets  of  ancestors'  older  than  three  or  five  generations  are 
placed  on  the  altar  referred  to. 

It  is  a  very  common  practice  for  those  who  are  intimately 
acquainted  with  each  othei’,  and  who  cordially  love  and  respect 
each  other,  to  adopt  each  other  as  brothers.  Oftentimes  wom¬ 
en  who  dearly  love  each  other  adopt  each  other  as  sisters. 
Men  who  adopt  each  other  as  brothers  sometimes  do  it  by 
kneeling  down  and  worshiping  Heaven  and  Earth  simultane¬ 
ously,  or  by  burning  incense,  with  kneeling,  before  an  image 
of  the  god  of  war,  or  of  some  other  popular  idol.  Others 
swear,  under  the  open  heavens ,  to  be  faithful  brothers  to  each 
other,  imprecating  awful  curses  in  case  they  should  become 
unfriendly  and  not  fulfill  the  duties  of  brothers  to  each  other. 
Those  who  adopt  each  other  as  brothers  promise  to  sympa¬ 
thize  in  the  sorrows  and  the  reverses  the  one  of  the  other,  and 
to  enjoy  the  successes  and  the  joys  of  life  together,  vowing  for 
themselves  and  their  children  to  be  and  behave  toward  each 
other  on  fraternal  terms.  They  are  bound,  after  the  ceremony 
of  adoption,  in  case  of  the  occurrence  of  festive  or  of  mournful 
occasions  in  each  other’s  families,  to  treat  each  other  very 
much  as  real  brothers  are  expected  to  treat  each  other  on  such 
occasions.  In  view  of  such  mutual  vows,  they  sometimes  help 
each  other  in  money  to  a  considerable  extent,  and  protect  and 


CUSTOM  RELATING  TO  A  SICK  OR  ONLY  CHILD.  229 


aid  each  other  as  circumstances  seem  to  render  fitting,  wheth¬ 
er  as  mandarins,  should  either  or  both  arrive  at  the  dignity  of 
the  mandarinate,  or  as  literary  men,  or  traders,  etc.  The  vows 
of  adoption  are  considered  binding  as  long  as  one  of  the  orig¬ 
inal  parties  survive,  no  matter  whether  the  relative  positions 
in  society  remain  unchanged  or  not,  whether  one  becomes  rich 
and  honored,  and  the  other  becomes  a  bankrupt  or  a  felon. 

A  singular  custom  prevails  at  this  place  to  a  considerable 
extent.  A  child,  whose  parents  are  living,  for  a  superstitious 
reason,  is  sometimes  professedly  adopted  by  another  family 
which  is  not  wanting  in  children.  Such  a  lad  is  usually  the 
only  son,  or  is  sickly  and  puny.  The  idea  of  thus  having  him 
adopted  into  another  family  is  that  such  an  adoption  will  be 
likely  to  add  to  his  chances  for  long  life  and  good  health,  and 
will  tend  to  procure  good  luck  for  him.  He  does  not  become 
entitled  to  any  share  of  the  property  of  his  adopted  family. 
His  real  parents  imagine  that  the  gods  will  let  him  live  if  his 
parents  think  so  little  of  him  as  to  allow  him  to  be  adopted 
into  another  family,  on  the  principle  that  he  must  be  a  worth¬ 
less  or  an  indifferent  lad.  Some  believe  that  certain  gods  or 
evil  spirits  are  desirous  of  ruining  the  health  of  bright  chil¬ 
dren,  or  children  of  particular  promise.  Now  the  parents  of 
the  beloved  lad,  or  the  only  son,  though  they  really  almost 
idolize  him,  hope  to  be  able  to  .cheat  and  delude  such  gods 
into  the  belief  that  their  child  is  of  no  particular  consequence, 
by  having  him  adopted  into  the  family  of  some  friend.  They, 
in  fact,  desire  he  should  live  to  grow  up,  as  one  of  the  greatest 
boons  they  can  possibly  hope  for  in  this  world.  Influenced  by 
the  same  secret  reasons,  parents  also  sometimes  shave  off,  for 
the  space  of  several  years,  all  the  hair  from  the  head  of  their 
only  son,  just  as  a  priest  of  the  Buddhist  sect  has  the  hair  all 
shaved  from  his  head;  they  call  him  “ little  priest'"’  and  pre¬ 
tend  to  treat  him  as  a  worthless  cnild,  and  of  no  more  conse¬ 
quence  in  the  affairs  of  the  world  than  is  a  despised  priest. 
For  the  same  reason,  they  designate  him  by  very  derogative 
names  or  epithets,  hoping  to  delude  the  maliciously-disposed 
gods  into  the  idea  that  they  care  little  or  nothing  about  the 
lad’s  health  or  life. 

In  case  the  lad  has,  for  the  reason  indicated,  been,  as  it  were, 
falsely  adopted  into  the  family  of  a  friend,  it  is  customary  for 


230 


SOCIAL  CUSTOMS. 


that  family  to  send  several  times  each  year,  until  he  has  arrived 
at  the  age  of  sixteen,  when  he  becomes  'a  man,  some  rice  and 
one  or  two  kinds  of  condiments  through  the  public  streets  to 
the  adopted  one  for  his  eating.  The  usual  times  for  sending 
him  the_  food  is  in  the  early  part  of  the  first  Chinese  month,  at 
the  great  festivals  in  the  fifth  month,  and  about  the  middle  of 
autumn,  on  his  birthday,  and  toward  the  end  of  the  twelfth 
month.  This  rice  is  referred  to  under  the  name  of  “  rice  which 
has  been  carried ”  through  the  streets. 

Common  Use  of  Samshu ,  or  Chinese  Wine. 

Ardent  spirits  in  use  among  this  people,  made  by  themselves, 
among  foreigners  is  known  generally  under  the  name  of  sam¬ 
shu,  or  Chinese  wine.  It  is  most  usually,  at  least  in  this  part 
of  the  empire,  made  from  white  rice,  or  a  mixture  of  red  and 
of  white  rice.  When  made  from  red  rice,  or  from  a  mixture 
of  red  and  of  white  rice,  it  is  of  a  reddish  color.  When  dis¬ 
tilled  from  white  rice  it  has  a  whitish  color.  It  is  sometimes 
distilled  from  potatoes,  beans,  or  sugar-cane.  The  Chinese  nev¬ 
er  make  wine  from  the  juice  of  the  grape.  Chinese  wine  is 
always  a  distilled  liquor,  a  kind  of  whisky. 

Chinese  Wine  is  extensively  used  in  Idolatrous  Worship. — 
In  the  offering  of  meats  and  vegetables  before  the  ancestral  tab¬ 
lets,  every  family  very  frequently  uses  three,  five,  or  ten  cups 
of  samshu.  In  presenting  oblations  of  food  before  idols  strict¬ 
ly  and  exclusively  belonging  to  the  Buddhist  religion,  as  the 
goddess  of  mercy,  samshu  is  very  seldom  used,  especially  if  the 
worshiper  is  careful  to  carry  out  the  rules  and  principles  of  that 
sect.  As  a  matter  of  fact  nowadays,  the  use  of  wine  in  these 
religious  acts  is  becoming  more  and  more  common.  Tea  is 
oftentimes  used  in  the  place  of  wine.  In  regard  to  oblations 
of  food  presented  before  ic^ls  belonging  to  the  Tauist  religion, 
the  use  of  samshu  is  very  common.  Besides  the  cups  of  sam¬ 
shu,  sometimes  three  cups  containing  tea  are  also  arranged  on 
the  altar  or  table.  Samshu  is  also  used  when  one  makes  an  of¬ 
fering  of  food,  mock-clothing,  and  mock-money  to  spirits  in  the 
infernal  regions.  In  worshiping  the  dead  at  their  graves  an¬ 
nually,  samshu  is  one  of  the  articles  arranged  in  front  of  the 
tomb-stone,  as  if  before  the  dead.  As  a  general  remark,  the  of¬ 
ferer  on  these  occasions,  near  the  close  of  the  accorrfyanying 


SAMSHU  UNIVERSALLY  USED  AT  FEASTS.  231 


ceremonies,  takes  a  cup  of  the  samshu  which  has  been  present¬ 
ed  and  pours  out  some  of  it  on  the  ground,  or  on  the  hot  ashes 
of  the  mock-money,  or  into  the  censer,  or  on  the  gravestone,  • 
according  to  the  circumstances  of  the  case.  This  act  of  pour¬ 
ing  out  the  samshu  is  usually  explained  as  a  mark  of  respect 
on  the  part  of  the  offerer,  or  as  an  especial  offering  to  the  ob¬ 
ject  worshiped.  It  is  done  with  reverence  and  solemnity,  be¬ 
ing  regarded  as  an  important,  if  not  essential  portion  of  the 
ceremonies.  What  is  left  at  the  close  of  the  worship  is  con¬ 
sumed  by  the  worshipers  in  the  feast  which  follows. 

Wine  is  universally  Used  on  festive  Occasions.  —  However 
much  the  people  may  abstain  from  samshu  from  day  to  day, 
and  at  ordinary  meals,  there  is  no  such  thing  as  teetotalism  on 
festive  social  gatherings,  as  on  the  celebration  of  birthdays, 
weddings,  meetings  of  clubs  wdien  entertainment  is  provided, 
at  feasts  given  on  the  opening  of  a  store  or  a  hong,  or  soon 
after  removing  into  a  new  house,  etc.  Whenever  a  formal  in¬ 
vitation  to  dinner  is  given,  wine  must  be  had  upon  the  table. 
Each  guest,  or  rather  all  who  take  their  seats  at  the  table,  are 
provided  with  a  wine-cup,  which  is  much  like  a  very  small  tea¬ 
cup  in  shape,  holding  half  a  wine-glass  or  less. 

.  The  red  wine,  as  used  hei’e  on  festive  occasions,  is  always 
drank  hot.  When  the  meal  is  nearly  .finished  the  host  pro¬ 
poses  wine,  and  fills  all  the  cups  of  the  table  wdiere  he  is  sit¬ 
ting  ;  then,  lifting  his  cup  of  steaming  wine  to  his  lips,  he  in¬ 
vites  the  company  to  drink  with  him.  They  all  simultaneous¬ 
ly  drain  their  cups,  which  it  is  not  a  diflScult  task  to  do,  so  far 
as  the  quantity  of  their  contents  is  concerned.  They  then  eat 
a  little  longer,  when  they  drink  another  round  of  wine,  and  so 
on  ad  libitum.  Many  drink  only  a  part  of  the  contents  of  their 
cups  at  a  round.  Sometimes,  and  even  frequently  in  the  case 
of  the  wealthy,  and  of  those  who, are  fond  of  the  cup,  from 
twenty  to  thirty,  or  even  forty  rounds  are  drank.  Those  who 
can  not  drink  wine  so  freely  without  becoming  drunk,  let  their 
cups  stand  filled  in  front  of  them  on  the  table,  excusing  them¬ 
selves  from  drinking,  offering,  some  apology  to  the  company ; 
or  they  take  their  cups  and  raise  them  to  their  lips,  with  or 
without  tasting,  as  they  please,  while  the  others  drink.  The 
host  urges  the  company  to  take  wine,  and  drinking  it  freely 
and  frequently  is  understood  to  be  a  mark  of  respect  for  him. 


232 


SOCIAL  CUSTOMS. 


lie  often  represents  the  importance  of  their  drinking  to  make 
np  for  the  scantiness  and  the  ill  flavor  of  the  eatables  provided. 

Females  drink  wine  on  festive  occasions  as  universally  as 
men, -but  they  do  not  imbibe  as  much.  The  hostess  takes  the 
initiative  in  pouring  out  the  wine  and  in  inviting  her  guests  to 
drink.  Females  at  feasts  always  sit  by  themselves,  and  males 
by  themselves,  the  sexes  being  in  different  rooms,  if  possible. 

As  has  been  intimated,  no  feast  among  the  heathen  Chinese 
would  be  considered  proper  and  complete  which  should  not 
have  wine  provided  for  use  according  to  custom.  It  may,  per¬ 
haps,  be  worth  while  to  state,  in  this  connection,  that  some  of 
the  native  Christians  do  not  look  upon  this  use  of  wine  as  prop¬ 
er,  and  therefore  do  not  furnish  or  use  it  on  festive  occasions 
among  themselves.  At  several  weddings  among  the  native 
Protestant  Christians  at  this  port  there  has  been  no  wine  pro¬ 
vided  by  the  host  for  use  at  the  tables  of  his  friends.  This 
was  intimated  to  be  the  course  which  would  be  followed  by 
the  peculiar  wording  of  the  invitations  given  out  to  invited 
guests,  or  by  the  guarded  language  employed  when  speaking 
te  them  about  the  feasts  on  such  occasions,  calling  it  an  “  invi¬ 
tation  to  drink  tea ”  instead  of  an  “  invitation  to  drink  wine .” 
This  latter  expression  is  a  stereotyped  form  of  invitation  to  a. 
feast,  whatever  may  be  the  time  or  the  occasion.  Invitations 
to  dinner,  given  or  received  on  the  part  of  those  foreign  resi¬ 
dents  who  neither  themselves  use  nor  provide  wine  or  any  kind 
of  spirits  on  their  tables,  are  called  generally,  even  by  their  own 
servants,  and  always  by  other  Chinese  when  speaking  of  them, 
“ invitations  to  drink  wine”  according  to  the  custom  of  the 
country. 

A  noisy  game  is  oftentimes  played  by  two  persons  on  a  fest¬ 
ive  and  joyful  occasion,  tfie  design  of  which  seems  to  be  to  see 
•Avhich  of  them  can  make  the  other  drink  the  most  wine  before 
drunkenness  ensues,  or  before  one  withdraws  from  the  contest. 
This  is  called  “blowing  the  fist,”  and  consists  in  both  parties 
simultaneously  throwing  out  toward  the  other  one  of  their 
fists,  and  sticking  out  one  or  more  of  the  fingers  on  these 
fists.  While  in  the  very  act  of  doing  this,  each  jwonounces 
some  numeral,  which  the  speakers  guess  will  be  the  aggregate 
number  of  the  fingers  thus  stuck  out  from  «febth  fists.  Should 
the  number  pronounced  by  either  be  the  precise  number  of 


METHOD  OF  “BLOWING  THE  FIST.”  283 

these  fingers,  he  who  pronounced  it  is  reckoned  the  winner, 
the  other  the  loser.  The  loser  drinks  as  the  forfeit  a  cup  of 
wine,  and  the  game  proceeds.  Should  neither  guess  the  right 
number,  the  game  proceeds  without  either  drinking.  If  both 
happen  to  guess  right,  each  drinks  a  cup  of  wine,  or  both  re¬ 
frain  from  drinking,  as  they  are  pleased  to  agree,  and  proceed 
with  the  game.  Example. — A  thrusts  out  two  fingers,  and 
cries  out  “  six B,  at  the  same  moment,  thrusts  out  three 
fingers,  and  cries  out  “  four.”  In  such  a  case  neither  wins,  as 
two  and  three  make  five ;  neither  “  six”  nor  “  four.”  A  calls 
“five,”  and  thrusts  out  one  finger;  B  calls  out  “two,”  and 
thrusts  out  four.  In  this  case  A  wins,  as  one  and  four  make 
“five,”  which  was  the  number  he  guessed.  B  drinks  a  cup 
of  wine  as  his  forfeiture,  being  the  loser.  The  Chinese  usually 
are  very  boisterous  in  playing  this  game,  as  both  parties  be¬ 
come  excited  under  the  influence  of  the  spirits  they  have 
drunk.  1ST ot  unfrequently  are  there  four,  six,  or  more  persons 
in  the  same  room,  and  even  around  the  same  table,  engaged 
at  the  same  time  in  playing  this  game. 

There  is  another  play  or  game  in  which  scholars  or  literary 
men  are  accustomed  to  engage  on  festive  occasions,  much 
more  intellectual,  and  less  noisy  and  boisterous  than  the  one 
just  described.  This  play  only  very  slightly  resembles  the 
custom  of  drinking  toasts  at  parties  in  Western  lands.  It 
consists  in  some  one  out  of  those  seated  around  the  table,  near 
the  conclusion  of  the  feast,  pronouncing  a  line  of  poetry,  which 
must  be  matched  by  another  line  by  all  the  rest,  or,  in  case  of 
default,  a  cup  of  wine  must  be  drank.  Usually  the  host  or 
the  chief  guest  begins  the  play  by  repeating  the  poetry,  which 
is  not  original.  The  reply  of  the  company  must  be  also  in  se¬ 
lected  poetry,  and  made  in  the  order  of  their  seats.  Those 
who  can  not  remember  and  pronounce  correctly  a  line  corre¬ 
sponding  to  the  line  proposed  by  the  one  who  commenced  the 
round  ( i .  e.,  corresponding  in  regard  to  number. of  characters, 
or  to  the  principal  word  or  subject),  according  to  the  establish¬ 
ed  rules  of  the  play,  is  reckoned  as  beaten,  and  must  drink  a 
cup  of  wine,  unless  excused  by  the  company.  There  are  several 
methods  of  playing  the  game,  which  are  all  comprehended  un¬ 
der  the  same  general  name.  Usually  there  is  some  word  con¬ 
tained  in  the  line  first  given,  or  some  subject  referred  to  in  the 


234 


SOCIAL  CUSTOMS. 


line  which  is  mentioned  by  the  host  or  guest  who  begins  the 
play  as  necessary  to  be  found  or  referred  to  in  the  lines  pro¬ 
nounced  by  the  rest  as  replies.  For  example:  if  the*word  is 
“wind,”  and«is  the  first  word  of  the  line  given  out  by  the 
chief  in  the  game,  the  replies  must  all  have  the  word  “  wind” 
for  the  first  word.  He  who  can  not  instanter  pronounce  a 
line  to  match  it  when  his  turn  comes,  must  drink  his  wine,  and 
the  next  one  try.  Should  the  word  selected  be  “  beard, n  or 
a  word  referring  to  the  beard,  then  all  the  answers  must  con¬ 
tain  the  word  “  beard,”  or  some  term  which  refers  to  the 
beard,  in  order  to  be  accepted  by  the  person  who,  for  the  time 
being,  is  director  and  judge.  The  more  intellectual  and  edu¬ 
cated  the  persons  who  engage  in  this  play  on  social  gather¬ 
ings,  the  more  interesting  is  it.  On  these  occasions  there  is, 
however,  nothing  like  extempore  toasts  and  speech-making 
indulged.  There  may  be  considerable  flow  of  wit,  but  little 
originality  allowed  or  required  at  these  times.  One  of  the 
principal  objects  kept  before  the  mind  of  the  company  is  the 
drinking  of  wine,  and  one  of  the  most  manifest  effects  pro¬ 
duced,  oftentimes,  is  noisy  boisterousness  or  stupid  drunken¬ 
ness. 

Giving  and  Receiving  Presents. 

In  regard  to  giving  and  receiving  presents,  very  many  in¬ 
stances  occur  where-  “ there  is  a  mouth ,  but  no  heart”  or 
where  '■'■there  are  words,  but  not  the  deed”  as  the  Chinese 
say — that  is,  where  there  is  a  certain  meaning  on  the  face  of 
an  act,  but  another  and  very  different  meaning  intended ; 
where  there  is  one  thing  professed,  but  something  else  de¬ 
sired.  Many  things  are  offered  as  presents  for  show,  and  to 
obtain  a  reputable  name  among  neighbors,  relatives,  and 
friends.  For  example :  one  offers  a  present  to  another,  se¬ 
cretly  desiring  him  not  to  accept,  saying,  “You  must  take 
it,”  “  I  bought  it  on  purpose  for  you,”  “  If  you  do  not  accept 
it  I  shall  think  it  very  strange,”  etc.  One  sends  a  present 
consisting  of  two  kinds  of  articles ;  the  friend  accepts  only  one 
kind,  and  returns  the  other  with  many  thanks ;  or  four  kinds 
are  sent,  and  half  or  more  are  returned ;  or  eight  kinds  are 
sent,  making  a  great  display,  and  almost  the  whole  is  returned, 
with  a  profusion  of  thanks.  All  this  is  done  in  accordance  with 
the  real  wishes  of  the  donor,  no  matter  what  he  may  profess. 


235 


“HORSES  TO  LOOK  AT.” 

If  the  whole  of  the  presents  offered  should  be  accepted,  the 
receiver,  by  so  doing,  would  certainly  make  the  donor  very 
angry,  and  he  would  be  regarded,  if  not  openly  denounced,  as 
deficient  in  good-breeding,  as  destitute  of  politeness,  or  igno¬ 
rant  of  the  customs  of  society. 

Goods  are  often  only  borrowed  or  rented  to  be  offered  as 
presents,  on  an  understanding  with  the  owner  that,  should 
they  be  accepted,  they  will  be  paid  for  by  the  borrower  or 
renter,  and  if  rejected  they  will  be  duly  returned.  As  it  can 
not  be  accurately  known  beforehand  which  kinds  offered  will 
be  actually  accepted,  and  if  bought  and  not  accepted  the 
buyer  would  have  no  use  for  the  articles,  they  are  simply  bor¬ 
rowed  or  rented  for  use  on  the  occasion,  to  be  paid  for  if  not 
returned.  Again,  oftentimes,  instead  of  really  borrowing  the 
articles  themselves,  the  would-be  donor  gets  an  order  or  due- 
bill  for  certain  articles,  as  for  so  many  pounds  pf  vermicelli, 
or  a  pair  of  candles,  or  a  ham,  and  sends  it  to  his  friend.  If 
the  latter  accepts  the  bill  or  order,  he  sends  to  the  shop,  ob¬ 
tains  the  articles  specified,  and  his  friend  the  giver  pays  for 
the  same.  When  any  thing  offered  is  refused  or  declined,  the 
thanks  of  the  person  to«whom  it  was  offered  are  sent  to  the 
offerer.  The  things  proffered  to  a  friend  as  presents  are  called 
“  horses  to  look  at ,”  that  is,  articles  offered  for  show,  and  not 
designed,  as  a  whole,  to  be  actually  received. 

The  above  statement  regarding  this  subject  represents  the 
popular  state  of  things  at  this  place.  Instead  of  acting  out 
truly  what  one  really  wishes,  a  falsehood  is  practiced  for  the 
sake  of  a  reputation  for  generosity,  and  in  order  to  comply 
with  the  fashion.  Every  Chinaman,  however,  understands 
the  customs  relating  to  the  giving  or  proffering  of  presents, 
and  therefore  no  one  is  actually  deceived. 

The  occasions  when  it  is  customary  to  offer  and  to  receive 
presents  are  very  numerous.  Only  a  few  of  them  will  be  de¬ 
scribed. 

When  one  is  about  to  start  on  a  journey,  to  engage  in  busi¬ 
ness,  or  to  act  the  mandarin  in  another  prefecture  or  prov¬ 
ince,  it  is  common  for  his  relatives  and  personal  friends  to 
present  him  with  some  “  vegetables  for  the  roadf  as  some 
dates,  tea,  a  ham,  or  arrow-root.  Some  send  two  kinds,  oth¬ 
ers  four  kinds  or  eight  kinds,  placed  on  a  frame,  and  carried 


236 


SOCIAL  CUSTOMS. 


through  the  streets  by  two  men,  who  exj^ct  to  be  handsomely 
paid  for  their  services.  If  he  is  going  to  Peking  to  engage  in 
the  competitive  literary  examinations,  they  send  him  cakes 
made  of  wheat  flour,  packages  of  boiled  rice  done  up  in  a» 
three-cornered  shape  in  leaves,  and  a  goose.  .  All  the  things 
are  omens  of  good.  The  cakes,  being  called  u paiC  in  this  di¬ 
alect,  are  understood  to  “  engage ”  his  success.  The  packages 
of  boiled  l’ice  have  nearly  the  same  name  when  pronounced 
according  to  the  mandarin  dialect,  as  a  term  which  implies 
that  he  will  be  among  the  successful  candidates.  The  charac¬ 
ter  for  goose,  pronounced  in  the  classical  style  at  this  place, 
has  the  same  sound  as  the  name  of  a  celebrated  fabulous  ma¬ 
rine  animal,  which  term,  used  in  connection  with  the  pursuit 
of  literary  excellence,  is  very  felicitous.  They  also  make  it  a 
point  to  present  him  with  ink  from  Anghui  and  pencils  from 
Hupeh,  the  best  and  most  expensive  of  the  kinds  used  here. 

It  is  an  established  custom  for  one,  on  his  return  from  a  dis¬ 
tant  place,  where  he  has  been  trading,  acting  the  mandarin, 
competing  for  a  literary  degree,  etc.,  to  make  presents  to  those 
relatives  and  friends  who  presented  him  with  vegetables  for 
the  road  on  his  starting  from  home.  *He  comes  back  with  cu¬ 
riosities,  or  productions  of  the  section  of  the  empire  where  he 
has  been — silks,  satins,  cloth,  etc.,  if  wealthy,  to  divide  among 
Ms  friends  and  relatives,  having  due  regard  to  the  compara¬ 
tive  value  and  quantity  of  presents  proffered  him  as  “  vegeta¬ 
bles  for  the  road”  when  he  left  home.  Unless  one  should  thus 
remember  his  relatives  and  friends  on  his  return,  he  would  be 
regarded  as  destitute  or  ignorant  of  politeness. 

Those  friends  who  receive  presents  from  one  recently  re¬ 
turned  from  a  distant  place,  under  circumstances  just  de¬ 
scribed,  are  obliged,  according  to  custom,  to  send  back  a  pres¬ 
ent  in  acknowledgment.  This  is  called  a  “  present  to  pull  off 
the  boots.”  A  fowl,  or  some  bread-cakes  slit  in  two,  and  a 
piece  of  meat  put  in  between  the  halves,  or  the  leg  of  a  pig, 
answer  very  well  as  aids  to  pull  off1  his  boots  in  such  cases.’ 
The  design  of  his  friends  is  to  feast  the  far-traveled  man,  and 
to  contribute  toward  recruiting  his  energies,  so  well-nigh 
spent  by  the  fatigues  of  travel.  Now  he  has  leisure  to  take  off 
his  boots  and  rest  a  while.  Those  friends  or  relatives  who 
do  not  receive  a  present  from  him  are  not  expected  to  make 


.PRESENTS  ON  JOYFUL  AND  FESTIVE  OCCASIONS.  237 


him  any  on  his  retinjj ;  or,  if  they  make  it,  it  is  not  called  a 
present  to  “  pull  off  his  boots.” 

It  is  very  common  for.  one  to  make  a  “  present  of  ceremony” 
to  another  on  his  birthday,  or  whenever  any  particular  occa¬ 
sion  seegis  to  demand  especial  attention.  This  is  done  in  two 
ways — by  giving  money,  and  letting  the  receiver  use  it  for 
the  purchase  of  whatever  pleases  him.  This  course  is  taken 
sometimes  when  the  giver  has  delayed  for  any  reason  to  make 
a  present  so  long  that  he  feels  ashamed  of  himself.  Or  by  buy¬ 
ing  or  preparing  suitable  presents,  and  proffering  them  to  the 
individual  whom  it  is  designed  to  honor  or  please,  as  broad¬ 
cloth,  silks,  satins,  antiques,  pearls  or  gems,'  ginsegg  from  Co¬ 
rea,  or  birds’-nests.  The  common  people,  of  course,  are  not 
in  the  habit  of  making  very  expensive  presents,  but  the  gen¬ 
try,  the  rich,  and  inferior  officers,  very  often  make  expensive 
presents  to  their  superiors  in  rank  and  office.  .  The  greater 
mandarin  never  makes  presents  to  the  less.  Sometimes  pres¬ 
ents  are  made  in  money  or  in  valuables  from  an  inferior  to 
his  superior,  from  a  few  dollars  up  to  several  hundreds,  and 
even  thousands  of  dollars,  on  a  single  occasion^he  amount  or 
value  varying  much,  according  to  the  comparative  ranks  of  the 
giver  and  receiver,  and  the  particular  object  had  in  view  by 
the  foi’mer. 

On  joyful  occasions,  as  the  celebration  of  weddings,  birth¬ 
days,  etc.,  in  weajthy  families,  or  those  which  can  afford  the 
expense,  it  is  customary  for  the  lady  of  the  house  to  invite  some 
female  friends  to  come  to  dinner,  or  spend  a  day  or  two  with 
her,  when  they  play  cards,  eat  and  drink,  and  make  themselves 
merry  in  Chinese  style.  On  the  return  of  these  female  guests 
to  their  homes,  their  hostess  is  expected  by  them,  and  required 
by  custom,  to  make  to  each  a  present  of  sponge-cake  and  vari¬ 
ous  kinds  of  sweet  cakes  bought  at  the  baker’s — two,  four,  or 
eight  boxes,  according  as  she  wishes  to  honor  her  guests,  or 
according  to  the  circumstances  of  the  families  they  represent. 
Unless  such  presents  should  be  made,  or  at  least  proffered,  the 
hostess  would  be  pronounced  by  tier  guests  as  deficient  in 
good  breeding,  except,  perhaps,  in  the  case  of  near  neighbors, 
or  those  who  come  often  to  dinner.  On  the  first  visit  of  a  fe¬ 
male  guest  this  present  should  always  be  made  by  the  hostess, 
if  she  would  be  considered  respectable.  On  the  first  visit  of  a 


238 


SOCIAL  CUSTOMS. 


lad  to  the  family  of  a  relative,  when  he  is  about  to  start  on  his 
return,  it  is  also  customary  to  make  him  a  similar  present. 

On  festive  occasions  it  is  customary.for  the  friends  and  rel¬ 
atives  of  the  joyous  or  fortunate  family  wTho  have  received  a 
formal  invitation  to  attend,  to  send  their  congratulations,  ac¬ 
companied  with  a  present  in  money.  The  money  must  be 
done  up  in  a  large  red  envelope,  usually  with  the  name  of  the 
donor  written  on  a  slip  of  red  paper  attached  to  the  outside 
of  the  envelope.  Such  presents  are  made  by  males  and  fe¬ 
males,  in  acknowledgment  of  having  received  an  invitation  to 
participate  in  the  festivities ;  when  sent  by  a  female,  a  term  is 
written  on  Uie  outside  of  the  envelope  intimating  that  the 
money  is  for  the  purchase  of  head  ornaments  or  of  fruits.  The 
sum  sent  by  invited  guests  varies  from  a  few  hundred  cash  to 
several  thousands,  depending  on  tlie  relative  pecuniary  stand¬ 
ing  of  the  families,  and  the  nearness  or  remoteness  of  their  re¬ 
lationship.  On  the  occurrence  of  joyous  events  in  one’s  fami¬ 
ly,  as  the  birth  of  a  first-born  son,  the  friends  and  relatives  will 
not  imfrequently  demand  of  the  family  a  present  of  money 
with  which  to  celebrate  the  event.  They  usually  hire  a  band 
of  actors,  who* perform  a  play,  after  which  the  friends,  rela¬ 
tives,  and  actors  present  feast  together.  This  is  not  done  at 
the  house  of  the  happy  family,  though  at  its  expense.  The 


^2 'rt'rV'-sy 


TWO  MEN  CARRYING  A  PRESENT  OF  A  LARGE  JAR  OF  SPIRITS. 


PRESENTS  AT  THE  PRINCIPAL  ANNUAL  FESTIVALS.  289 

sura  given  varies  largely,  according  to  the  circumstances  of 
the  case. 

On  the  recurrence  of  .the  three  principal  festivals  during  the 
•  year — in  the  fifth,  eighth,  and  eleventh  months — it  is  the  cus¬ 
tom  for  a  married  daughter  to  make  a  present  to  her  parents, 
and  for  inferior  officers  to  make  presents  to  their  superiors. 
It  is  a  general  time  of  giving  and  receiving  small  presents 
among  friends.  In  the  fifth  month,  among  other  articles  there 
should  be  a  quantity  of  the  three-cornered  parcels  of  boiled  rice 
above  referred  to.  Officers  add  hams,  beche  de  mer,  fish-fins, 
etc.  In  the  eighth  month,  two  or  more  packages  of  a  kind  of 
soft  cake,  called  “  cake  of  the  middle  of  autumn,’’  and  a  duck 
or  two,  are  deemed  essential  in  respectable  families.  Officers 
add  wine.  In  the  eleventh  month,  one  of  the  articles  sent  is 
a  kind  of  small  white  boiled  cakes,  made  of  rice  flour,  an  omen 
of  a  good  or  lucky  time. 

At  the  end  of  the  Chinese  year,  it  is  the  general  custom  for 
mutual  friends  to  make  presents  to  each  other,  for  traders  and 
merchants  to  make  presents  to  their  employers  and  assistants, 
and  for  pupils  to  make  presents  to  their  teachers.  Pupils  also 
are  expected  to  do  the  same  at  the  festivals  above  mentioned. 
Officers  make  presents  to  their  head  secretaries  or  teachers  at 
these  times.  Immense  quantities  of  a  kind  of  sweet  cake, 
jpade  out  of  rice-flour  and  sugar,  weighing  each  from  ten  to 
thirty  pounds,  an^  cooked  by  steaming,  are  disposed  of  as  pres¬ 
ents  £bout,Chinese  ISTew  Year.  Officers  present  fresh  thorn- 
apples  from  Shantung,  and  pears,  dried  mutton,  dried  duck,  or 
other  varieties  of  edibles  from  the  northern  part  of  the  empire. 

The  above  account  relating  to  giving  and  receiving  presents 
illustrates  the  fixed  and  stereotyped  character  of  the  customs 
of  this  people,  even  when  they  relate  to  common  and  unim¬ 
portant  circumstances  and  occasions. 


240 


SOCIAL  CUSTOMS. 


CHAPTER  X. 

social  customs —  Continued.  n 

The  Tonsure  and  the  Cue :  Manner  of  Shaving  the  Head  and  Braiding  the 
Cue. — Exceptions  to  the  Practice. — Not  a  religious  Custom. — TheTonsure 
and  the  Cue  Badges  of  Servitude  to  the  Manchu  Tartars. — The  Condition 
of  the  Hair  shows  the  political  Status  of  its  Wearer. — Long  Hair  a  Badge 
of  Rebellion. — Attachment  to  the  Cue  more  apparent  than  real. —  Customs 
relating  to  Neighborhoods  and  to  Neighborhood  Temples:  Images  in  Village 
or  Neighborhood  Temples. — Birthdays  of  these  Gods  and  Goddesses  cele¬ 
brated  by  a  Eeast  in  the  Temple. — Annual  Thanksgiving  to  the  Great 
King. — Eeasts  and  Shows  at  other  established  Times. — Neighborhood 
Committee. — Keeping  company  with  the  Gods  during  the  Night. — “Joy¬ 
ous  Gold.” — Neighborhood  By-laws. — The  Elders  of  the  Neighborhood. — 
Customs  relating  to  Lepers:  Two  Leper  Asylums  at  Fuhchau. — Part  of 
the  Lepers  receive  a  Stipend  from  Government.— Each  Asylum  under  a 
Head  Man. — Two  Species  of  Leprosy,  wet  and  dry. — Lepers  must  enter 
one  of  the  Asylums. — Popular  Sentiments  about  the  Cause  of  Leprosy. — 
Corpse  of  Lepers  burned. — Lepers  must  submit  to  their  Head  Men. — Su¬ 
perstitious  and  idolatrous  Ceremonies  at  the  Asylums. — Visit  to  the  East 
Asylum. — Customs  relating  to  Beggars :  Beggars  very  numerous. — Manner 
of  Begging.  —  Under  the  Control  of  Head  Men.  —  The  Head  Men  often 
make  an  Agreement  with  Shop-keepers  relating  to  Beggars. — Beggars  d# 
not  ca'll  at  private  Houses. — Exceptions. — Beggars  annoy  Funeral  Proces¬ 
sions  on  the  Hills  and  Sacrifices  at  the  Tombs  of  the  Dead.  . 

The  Tonsure  and  the  Cue. 

The  tonsure  of  the  common  people  and  mandarins,  in  dis¬ 
tinction  from  the  tonsure  of  the  members  of  the  Tauist  and  of 
the  Buddhist  priesthood,  consists  in  shaving  the  whole  head 

with  a  razor  once  in  ten  or 
fifteen  days,  excepting  a 
circular  portion  on  the 
crown  four  or  five  inches 
in  diameter.  The  hair  on 

CHINESE  RAZOR.  _  .  .  ^ 

this  part  is  allowed  to 
grow  as  long  as  it  will  grow,  and  is  braided  into  a  neat  tress 
of  thr'ee  strands.  It  naturally  falls  down  the  back.  The  low¬ 
er  extremity  of  the  cue  is  securely  fastened  with  coarse  silk 


ORIGIN  OF  THE  TONSURE  AND  THE  CUE.  241 

so  that  it  will  not  unbraid.  The  ends  of  the  silk  are  left  dan¬ 
gling.  When  the  cue  or  braid  ^>f  hair  is  not  of  itself  long 
enough  to  suit  the  fancy  of  its  owner,  it  is  lengthened  by 
braiding  in  it  some  hair  which  has  been  combed  out  of  other 
people’s  heads,  and  arranged  with  great  care  in  bunches  for 
this  use.  The  ambition  of  some  is  not  satisfied  until  it  is  made 
to  reach  down  within  a  few  inches  of  the  ground.  When  at 
work,  and  at  other  times  when  the  cue  would  be  troublesome, 
it  is  coiled  about  the  head  or  thrown  around  the  neck;  but 
to  appear  in  the  presence  of  their  superiors  or  their  employers 
with  the  hair  thus  coiled  indicates  a  want  of  good  manners. 

Shaving  the  head,  as  above  described,  is  practiced  by  all 
classes  except  females,  Tauist  priests,  Buddhist  nuns,  and  Bud¬ 
dhist  priests,  and  rebels  against  the  present  government.  Fe¬ 
males,  unless  they  are  Buddhist  nuns,  are  permitted  by  custom 
and  by  law  to  wear  their  hair  without  braiding  it  into  a  cue. 
If  they  become  such  nuns,  they  must  shave  off  all  the  hair 
from  their  heads  every  ten  or  fifteen  days.  Tauist  priests 
either  shave  their  hair  like  the  common  people,  or  they  do  not 
shave  at  all.  The  hair,  left  long,  they  never  braid  like  the 
common  people,  nor  is  it  left  to  dangle  down  the  back,  but  it 
is  coiled  around  on  the  top  of  the  head  in  a  manner  peculiar  to 
their  sect.  Priests  of  the  Buddhist  religion  shave  off  all  their 
hair  as  smoothly  as  possible  two  or  three  times  per  month. 
The  reason  why  the  Buddhist  priesthood  shave  their  heads  in 
this  manner  is  explained  by  some  to  be  to  indicate  their  desire 
to  put  away  from  them  every  thing  of  this  world ;  they  do  not 
claim  as  their  own  even  their  own  hair. 

The  tonsure  of  the  common  people  is  not  a  religious  habit, 
nor  is  it  originally  a  Chinese  fashion.  The  first  emperor  of 
the  present  dynasty,  who  began  to  reign  in  1644,  having 
usurped  the  Dragon  Throne,  determined  to  make  the  tonsure 
of  Manchuria,  his  native  country,  the  index  and  proof  of  the 
submission  of  the  Chinese  to  his  authority.  He  therefore  or¬ 
dered  them  to  shave  all  the  head  excepting  the  crown,  and,  al¬ 
lowing  the  hair  on  that  part  to  grow  long,  to  dress  it  accord¬ 
ing  to  the  custom  of  Manchuria.  The  Chinese  had  been  ac¬ 
customed,  under  native  emperors,  to  wear  long  hair  over  the 
whole  head,  and  to  arrange  it  in  a  tuft  or  coil  on  the  head.  As 
might  be  expected,  the  arbitrary  command  to  change  from  the 

Von.  n.— L 


242 


SOCIAL  CUSTOMS. 


national  costume  to  the  shaven  pate  and  the  dangling  cue  was 
quite  unwelcome.  The  change  was  gradual,  but  finally  pre¬ 
vailed  throughout  the  empire — so  gradual  that  at  the  com¬ 
mencement  of  the  reign  of  Kanghi,  the  second  Tartar  empe¬ 
ror,  very  few  at  Fuhchau  had  adopted  the  custom  of  their  con¬ 
querors.  At  first,  those  who  shaved  their  heads  and  conform¬ 
ed  to  the  laws  received,  it  is  said,  the  present  of  a  tael  of  sil¬ 
ver  ;  after  a  while,  only  half  a  tael,  and  then  only  a  tenth  of  a 
tael,  and  afterward  only  an  egg.  Finally,  even  an  egg  was 
not  allowed.  The  law  requiring  the  people  to  shave  the  head 
and  braid  the  cue  was  not  often  rigidly  enforced  by  the  pen¬ 
alty  of  immediate  death,  but  it  became  very  manifest  that 
those  who  did  not  conform  to  the  wishes  of  the  dominant  dy¬ 
nasty  would  never  become  successful  in  a  lawsuit  against 
those  who  did  conform,  nor  would  they  succeed  at  the  liter¬ 
ary  examinations.  Government  favor,  as  regards  lawsuits  and 
literary  examinations,  was  shown  to  those  who' conformed  to 
the  regulations  of  the  government.  Some  of  the  proud  liter¬ 
ati  and  gentry  absolutely  refused  to  conform  to  the  degrading 


BARBER  SHAVING  THE  HEAD  OF  A  CUSTOMER. 


MEANING  OF  THE  BRAIDED  CUE  AND  SHAVEN  PATE.  243 

and  foreign  custom,  and  the  result  was  they  lost  not  only  their 
long  hair,  but  their  heads.  It  hq^  been  facetiously  remarked 
by  somebody  in  regard  to  this  matter,  that  there  was  more 
than  one  example  of  a  man  '■'■strangled  by  a  hairy  At  the 
end  even  of  the  long  reign  of  Kanghi  the  change  was  not  com¬ 
pleted  ;  but  during  the  reign  of  his  successor,  the  coil  of  long 
hair,  according  to  the  fashion  of  the  Ming  dynasty,  completely 
gave  place,  in  this  part  of  the  empire,  to  the  shaven  pate  and 
the  braided  cue,  such  as  are  worn  by  the  chiefs  of  the  Manchu 
dynasty.  Ever  since,  in  sections  of  the  empire  loyal  to  the 
reigning  family,  the  present  fashion  of  the  tonsure  and  the  cue 
has  been  accepted  by  the  Chinese  as  the  badge  of  servitude  to 
the  Tartars.  Cropping  or  cutting  the  hair  in  any  way  like  the 
prevailing  fashions  in  Europe  and  in  America  is  entirely  un¬ 
known  among  the  Chinese. 

These  facts  serve  to  explain  why  the  leaders  of  the  rebellion 
in  the  centre  of  China  require  their  adherents,  and  those  whom 
they  conquer,  to  let  all  the  hair  grow,  and  to  coil  it  in  a  tuft  on 
the  head.  They  professedly  adopt  the  national  costume  of 
wearing  the  hair  which  prevailed  under  the  Ming  dynasty, 
that  immediately  preceding  the  present  one.  Long  hair  on 
the  whole  head  is  the  index  of  rebellion  against  the  Tartar 
government  at  Peking.  Indeed,  the  common  name  for  the 
rebels,  on  the  part  of  the  Imperialists,  is  the  “  long-haired  rob- 
bersT  Long  hair  on  the  whole  of  a  Chinaman’s  head  means, 
when  interpreted  into  plain  English,  “  I  reject  the  Tartar  su¬ 
premacy.  I  own  no  foreign  master.  I  am  a  Chinese  free¬ 
man. ,  and  my  hair  exhibits  my  sentiments  on  the  subject .” 
The  tonsure  and  the  caudle-like  appendage  proclaim,  “i"  am 
not  my  own  master.  I  can  not  even  dress  my  hair  according 
to  my  pleasure.  I  do  not  conceal  my  political  condition  and 
character.  My  head  shows  that  I  am  a  slave  to  the  Tartar 
emperor.”  The  shaven  pate  and  crown  advertise  that  the  per- ' 
son  is  a  devotee  of  Buddha,  while  the  unbraided  coil  on  the 
head,  with  or  without  some  of  the  hair  around  the  head  shaven 
otf,  proclaim  the  man  to  be  a  priest  of  Rationalism.  An  in¬ 
spection  of  the  head  of  a  Chinaman  will  indicate  to  the  behold¬ 
er  the  political  status  or  the  religious  office  or  profession  of 
the  man. 

No  Chinaman  would  dare  to  appear  in  the  streets  of  this 


244 


SOCIAL  CUSTOMS. 


city,  or  in  any  other  part  of  China  subject  to  the  Peking  gov¬ 
ernment,  with  his  head  dreped  in  the  national  costume  of  the 
last  native  dynasty,  nor  would  a  Chinaman  persist  in  follow¬ 
ing  the  Tartar  custom  of  the  shaven  head  and  the  braided 
tress  in  any  of  the  districts  where  the  power  of  the  rebels  pre¬ 
vails.  The  political  condition  or  the  religious  profession  of  a 
Chinese  is  indicated  by  the  cut  of  his  hair  and  the  dressing  of 
it,  as  plainly  as  the  color  of  one’s  neckcloth,  or  the  fashion  and 
the  color  of  one’s  apparel,  in  some  Western  countries,  adver¬ 
tise  the  wearer’s  profession  or  rank. 

Notwithstanding  the  foreign  origin  of  the  fashion,  the  Chi¬ 
nese  in  Southern  and  Northern  China,  where  the  Tartar  power 
prevails,  seem  to  be  much  attached  to  the  present  manner  of 
shaving  the  head  and  wearing  the  cue.  They  take  great  pains 
to  keep  the  cue  neat  and  good-looking,  just  as  though  it  was 
an  honorable  instead  of  a  disgraceful  and  degrading  badge. 
They  appear  commonly  to  have  entirely  forgotten  the  servile 
object  and  the  violent  manner  of  its  introduction.  Some  twen¬ 
ty  or  thirty  years  ago,  the  idea  was  advanced  in  a  periodical 
published  at  Canton  that  perhaps  it  would  require  as  much 
violence  now  to  cause  the  Chinese  to  revert  to  the  old  custom 
of  wearing  long  hair  on  all  the  head,  as  it  did  formerly  to* 
make  them  adopt  the  tonsure  and  the  cue.  The  attachment 
to  the  present  custom  which  foreigners  observe  is,  however, 
believed  to  be  more  negative  than  positive,  more  apparent 
than  real.  It  may  be  satisfactorily  exjflained  by  the  influence 
of  authority  and  the  power  of  habit.  For  two  centuries,  near¬ 
ly  every  male  in  China,  excejat  rebels  or  priests,  has  shaven  the 
pate  and  braided  the  hair  growing  on  the  crown.  Now,  what¬ 
ever  fashion  every  one  adopts,  ho  matter  what  may  be  its  ori¬ 
gin,  design,  or  means  of  introduction,  eventually  becomes  rep¬ 
utable  and  fashionable. 

The  rebellion,  having  for  its  object  the  restoration  of  the 
Imperial  throne  to  a  Chinese,  and  the  re-establishment  of  Chi¬ 
nese  customs,  has  caused  the  minds  of  the  native  literati  and 
the  native  gentry  to  recall  the  national  practices  of  the  pre¬ 
ceding  dynasty  with  a  warm  and  hopeful  interest.  There  ex¬ 
ists  an  ardent  desire  in  the  upper  classes  of  Chinese  society 
to  adopt  the  ancient  national  customs ;  but  they  have  no  op¬ 
tion  in  the  matter.  Among  the  rebels,  as  well  as  among  the 


NEIGHBORHOODS  HAVE  NEIGHBORHOOD  TEMPLES.  245 

Imperialists,  there  is  no  consultation  of  individual  preferences 
or  national  tastes.  Those  who  aae  conquered  by  the  one  are 
persuaded,  by  arguments  as  strong  as  life  and  death,  to  let  the 
hair  on  the  whole  head  grow,  while  those  under  the  authority 
of  the  other  party  are  compelled  to  shave  it  all  off  excepting 
on  the  crown,  and  to  braid  into  a  long  cue  that  which  grows 
on  the  crown.  As  a  consequence,  if  the  rebels  prevail,  the 
fashion  of  dressing  the  hair  on  the  head  for  the  whole  nation 
will  become  essentially  what  it  was  in  the  last  Chinese  dynas¬ 
ty.  But  where  and  while  the  Tartars  rule,  every  Chinaman 
will  continue  to  carry  on  his  brow  and  to  dangle  at  his  back 
the  accustomed  badges  of  servitude  to  them. 

Customs  relating  to  Neighborhood  Temples  and  to  Neighbor¬ 
hoods. 

Every  neighborhood  has  a  temple  of  a  particular  kind  con¬ 
nected  with  it.  This  is  called  the  neighborhood  temple,  and 
is  under  the  control  of  the  people  living  in  the  neighborhood. 
Besides  this  temple  there  frequently  are  several  other  tem¬ 
ples  devoted  to  the  worship  of  particular  deities,  as  the  god- 
,  dess  of  sailors,  the  god  of  war,  etc.,  located  in  the  same  neigh¬ 
borhood. 


The  neighborhood  temple  has  the  image  of  a  divinity  which 


TEMPLE  AN1)  PAGODA  ON  A  SMALL  ISLAND  EIGHT  OE  NINE  MILES  ABOVE  FUIiOHAU. 


246 


SOCIAL  CUSTOMS. 


is  believed  to  have  a  special  care  over  the  interests  of  the 
neighborhood.  This  god  is^titled  the  “  Great  King ,”  and  gen¬ 
erally  has  a  wife,  who  is  represented  by  an  image  sitting  by 
his  side,  sharing  the  honors  which  are  paid  to  him.  In  sojne 
part  of  this  temple  there  is  always  a  place  where  a  very  popu¬ 
lar  female  divinity,  called  “  Mother,”  is  worshiped  by  the  mar¬ 
ried  women  of  the  neighborhood.  “  Mother”  has  several  at¬ 
tendants.  The  “  Great  King”  also  is  surrounded  by  various 
servants.  Pictures  of  attendants  are  often  made  on  the  walls 
of  the  temples,  and  images  or  pictures  of  various  subordinate 
gods  or  goddesses  are  usually  found  in  various  parts  of  the 
premises.  These  temples  are  provided  with  an  elevated  plat¬ 
form,  where  playactors  stand  or  walk  about  while  performing 
theatrical  plays. 

The  “  Great  King”  is  not  a  divinity  of  high  rank  in  the  in¬ 
visible  world.  It  is  a  common  saying  that  he  corresponds  to 
a  village  constable  in  this,  the  visible  world.  Oftentimes  the 
neighborhood  committee  collect  money  in  the  first  Chinese 
month,  or  early  in  the  spring,  and  invite  several  priests  to  per¬ 
form  superstitious  ceremonies  in  the  temple  before  the  idol  of 
the  Great  King,  or  outside  in  some  convenient  place.  The  ob¬ 
ject  of  this  service  is  to  implore  the  god  of  fire  to  protect  ev¬ 
ery  man  in  the  neighborhood  from  trouble  and  sickness,  and 
insure  prosperity  to  him  in  the  prosecution  of  his  business 
throughout  the  year  just  commenced.  In  the  last  month  of 
the  year,  some  committee’s  have  a  ceremony  performed  before 
the  village  idol  to  thank  him  for  his  goodness  during  the  year 
about  to  close. 

It  is  expected  that  every  family,  some  time  during  the 
twelfth  month,  will  make  an  offering  to  the  Great  King,  de¬ 
signed  as  a  thanksgiving  for  the  mercies  of  the  year. 

In  the  country  villages  it  is  a  universal  custom  for  the  vil¬ 
lagers  to  carry  an  idol  of  the  Great  King  around  the  various 
parts  of  the  village  in  a  procession  during  the  first  month  of 
every  year.  This  is  attended  with  great  rejoicing  and  display. 
In  this  city,  sometimes,  instead  of  an  idol  procession  in  honor 
of  the  neighborhood  god,  the  neighborhood  unite  in  arranging 
many  things  before  his  image  and  in  various  parts  of  his  tem¬ 
ple  designed  to  thank  and  honor  him. 

At  Tientsin,  ©n  the  birthdays  of  some  popular  divinities, 


. 


Iff'1 


WALKING  ON  STILTS  AT  TIENTSIN. 


249 


and  on  other  special  occasions,  a  company  of  men  walk  on 
stilts  through  the  streets  in  procession.  Some  of  them  repre¬ 
sent  women,  and  all  are  gaudily  and  fantastically  dressed. 
Each  holds  in  his  hands  some  utensil.  They  go  usually  in  sin¬ 
gle  file,  singing  or  chanting.  Occasionally  one  performs  some 
strange  act,  as  kicking  out  one  foot,  or  jumping  up,  or  whirl¬ 
ing  around,  etc.  They  train  themselves  to  walk  along  slowly 
or  fast  with  perfect  ease  and  self-possession.  The  performers 
oftentimes  are  themselves  members  of  some  club  or  union,  or 
are  hired  to  perform  their  part  in  public  by  a  club  or  union 
connected  with  the  worship  of  idols  or  the  practice  of  super¬ 
stition.  Frequently  immense-  crowds  gather  to  witness  their 
performances  in  procession. 

On  the  birthdays  of  the  divinities  worshiped  in  the  neigh¬ 
borhood  temple,  the  neighborhood  is  at  the  expense  of  making 
a  celebration  in  honor  of  them,  consisting  in  part  of  the  offer¬ 
ing  of  a  large  quantity  of  meats  and  vegetables.  The  quantity 
of  edibles  is  graduated  somewhat  by  the  number  of  those  who 
are  expected  as  guests.  The  guests  afterward  consume  the 
food  which*  is  regarded  as  having  been  offered  before  the 
“  Great  King”  or  “  Mother,”  or  some  other  idol,  as  the  case 
may  be.  Some  of  the  edibles  are  actually  placed  before  the 
divinity,  as  though  he  or  she  were  going  to  partake  of  it.  Oft¬ 
entimes  several  scores  of  people  sit  down  at  the  feast.  These 
celebrations  are  concluded  by  a  theatrical  exhibition,  which 
usually  comes  off  in  the  evening. 

Besides  these  celebrations,  there  are  feasts  given  and  shows 
performed  at  the  expense  of  the  neighborhood,  usually  at  the 
regular  great  annual  festivals  in  the  fifth,  eighth,  and  eleventh 
months,  and  at  any  other  time  or  on  any  other  occasion  which 
the  neighborhood  may  see  fit  to  observe.  Many  religious  cer¬ 
emonies,  attended  with  theatricals,  are  also  held  during  the 
year,  at  the  expense  of  individual  members  of  the  community, 
either  in  the  discharge  of  a  vow,  or  in  order  to  express  their 
joy  for  some  event  which  they  are  pleased  to  attribute  to  the 
friendly  agency  of  the  divinities  worshiped  in  the  neighbor¬ 
hood  temple.  These  theatrical  performances  are  very  noisy, 
and  constitute  an  almost  intolerable  nuisance  to  those  foreign¬ 
ers  who  happen  to  reside  in  close  proximity  to  a  neighborhood 
temple.  Small  cannon  are  often  fired  off,  and  gongs  and 

L  2 


250 


SOCIAL  CUSTOMS. 


drums  are  beaten  with  great  power  and  persistence,  accom¬ 
panied  with  the  yells  of  the  spectators,  doubtless  designed  as 
cheers,  during  the  progress  of  the  theatrical  performance. 

The  committee  or  trustees  of  the  neighborhood  are  elected 
annually,  and  serve  for  one  year.  They  usually  are  from  the 
most  respectable  families  of  the  community.  The  head  man 
or  chairman  of  this  committee  is  distinguished  by  the  appella¬ 
tion  of  “happy  head.”  It  is  the  business  of  this  committee  to 
look  after  the  religious  ceremonies  performed  in  the  temple, 
and  to  decide  the  part  of  the  expenses  which  each  family  must 
pay  toward  providing  the  various  feasts  and  theatricals  which 
the  committee  deci<jte  upon  having.  Should  the  committee 
not  be  able  to  collect  from  their  assessments,  or  from  sub¬ 
scriptions,  enough  money  to  defray  the  current  expenses  of 
the  temple,  it  is  expected  that  they  will  supply  the  balance,  or 
that  the  happy  head  will  do  it.  The  happy  head  is  generally 
one  of  the  most  wealthy  men  of  the  neighborhood,  and  there¬ 
fore  able  to  make  up  a  deficiency  of  funds,  should  it  be  neces¬ 
sary. 

The  assessments  made  by  the  committee  are  'not  legally 
binding.  They  are  usually,  however,  paid  promptly  and  with 
pleasure,  if  the  pecuniary  circumstances  of  the  families  admit 
of  it.  Public  sentiment  enforces  the  decisions  of  the  commit¬ 
tee.  Those  families  which  pay  the  share  of  expenses  allotted 
to  them,  if  a  full  share,  are  entitled  to  send  one  person  to  par¬ 
take  of  the  feasts.  All  may  attend  the  concluding  theatrical 
show,  and  all  are  usually  willing  to  give  as  much  as  they  can 
afford  to  carry  out  the  plans  which  relate  to  the  honor,  the 
health,  and  the  general  interests  of  their  community. 

It  has  become  an  established  custom  that  every  flourishing 
neighborhood  shall  have,  during  the  fore  part  of  four  nights 
preceding  the  fifteenth  of  the  first  month,  the  neighborhood 
temple  lighted  up,  and  presentations  of  food  made  before  the 
idols,  which  is  afterward  eaten  in  the  temple,  accompanied  with 
the  drinking  of  wine,  the  burning  of  incense,  candles,  and  mock- 
money,  under  the  superintendence  of  the  trustees.  They  pro¬ 
cure  several  very  large  lanterns  covered  with  paper  of  a  black, 
red,  yellow,  or  white  color.  On  these  lanterns  are  expressions 
which  intimate  the  congratulations  of  the  villagers  on  the  re¬ 
turn  of  the  season.  One  of  these  lanterns  is  perhaps  in  the 


KEEPING  COMPANY  WITH  THE  GODS  BY  NIGHT.  251 

shape  of  a  large  fish,  another  in  the  form  of  an  immense  drum, 
another  made  to  resemble  the  shape  of  a  bell,  another  shaped 
like  a  flower-vase,  another  like  an  orange,  etc.  These  are  hung 
up  in  various  parts  of  the  temple,  wh'ere  they  are  permitted 
to  remain  until  the  festival  which  occurs  on  the  twenty-ninth 
of  the  month. 

The  committee  first  bow  down  before  the  gods  and  god¬ 
desses.  Afterward  some  of  the  principal  guests  make  the 
customary  prostrations.  The  season  of  the  year  is  one  of 
comparative  leisure  and  freedom  from  the  cares  of  business. 
Traders  and  clerks,  as  well  as  other  classes,  embrace  the  op¬ 
portunity  to  rejoice  and  make  merry.  -.These  festivities  are 
called  “  keeping  company ”  with  the  gods  “  during  the  night .” 
There  is  oftentimes  a  great  deal  of  excitement  and  merriment 
on  these  evenings  in  village  temples. 

If,  during  the  preceding  year,  one  has  met  with  any  very 
good  fortune  or  joyful  event  in  his  family,  such  as  success  at 
the  literary  examinations,  or  the  birth  of  a  son,  or  if  one  has 
moved  into  the  neighborhood  from  another  village,  he  is  ex¬ 
pected  to  present,  in  addition  to  the  sum  assessed  upon  him 
for  the  expense  of  “keeping  company  by  night”  with  the 
neighborhood  gods  and  goddesses,  an  extra  sum  of  money , 
called  “joyous  gold,”  to  the  committee-men,  which  they  are  to 
spend  in  the  “  congratulatory”  festivities  of  the  occasion.  For 
example,  if  one  had  a  son  born  to  him  during  the  past  year,, 
he  will  be  expected  to  present  a  pair  of  “joyous”  candles  to 
be  burnt  before  “Mother”  in  the  neighborhood  temple,  and 
provide  a  table  of  “joyous”  saucers,  each  holding  a  little  of  a 
different  kind  of  food,  spread  before  her  image.  He  must 
also  make  a  present  in  money.  The  committee  apportion  to 
the  families  which  have  had  special  occasions  for  rejoicing  the 
amount  of  money  and  the  kind  and  quantity  of  other  things 
they  will  be  required  to  present,  notifying  each  family  by 
causing  a  piece  of  red  paper,  with  the  particulars  written  upon 
it,  to  be  pasted  upon  the  door  of  the  house  it  occupies  a  few 
days  previous  to  the  time  of  these  festivities.  Families  in  a 
flourishing  business  generally  find  little  difficulty  in  meeting 
the  assessment  for  “ joyous  gold  f  but  the  families  which  live 
on  the  receipts  for  daily  labor,  while  their  joy  may  be  as  sin¬ 
cere,  and  their  willingness  to  indicate  it  may  be  as  genuine  as 


252 


SOCIAL  CUSTOMS. 


then-  more  wealthy  neighbors,  find  it  extremely  difficult  to  pay 
the  “ joyful  gold,”  unless  the  committee  make  due  allowance 
for  their  pecuniary  condition. 

The  neighborhood  committee  oftentimes  endeavor  to  exert 
their  influence  for  the  good  of  their  village  by  making  various 
by-laws  or  temporary  regulations.  Sometimes  they  forbid  the 
practice  of  gambling  on  the  streets  for  a  certain  time,  or  they 
forbid  the  placing  of  common  sedans,  when  waiting  for  cus¬ 
tomers,  in  certain  parts  pi  the  village,  etc.  These  regulations 
usually  have  all  the  force  of  law  for  the  time  being,  as  very 
few  persons  would  think  of  persisting  in  doing  any  thing 
which  was  forbidden  by  his  neighbors,  and  for  which  he 
would  be  sure  of  receiving  their  earnest  and  united  remon¬ 
strances.  It  sometimes  happens  that  they  seem  to  be  oppress¬ 
ive  and  restrictive  to  an  injurious  degree.  For  instance,  in 
times  of  great  scarcity  and  high  prices,  several  contiguous 
neighborhoods  in  separate  action  forbid  rich  farmers  or  large 
speculators  in  rice  from  selling  their  grain  on  hand  to  people 
belonging  to  other  or  distant  communities,  resolving  to  plun¬ 
der  and  carry  off  any  grain  belonging  to  these  men,  should 
they  happen  to  find  it  in  the  act  of  being  carried  away.  The 
reason  for  this  course  is  the  fear  of  a  great  advance  in  the 
price  of  rice,  should  speculators  from  abroad  be  allowed  to 
compete  for  the  purchase  of  the  rice  with  the  retail  dealers 
of  the  neighborhood.  When  several  contiguous  villages  or 
neighborhoods  simultaneously  forbid  the  sale  of  rice  to  per¬ 
sons  from  abroad,  and  faithfully  execute  their  resolutions,  the 
holders  have  no  resource  but  to  wait  until  such  restrictions 
are  withdrawn,  or  sell  their  grain  to  their  neighbors  for  home 
consumption.  Should  they  appeal  from  the  resolutions  of  their 
own  village  on  such  a  subject  to  a  mandarin,  they  would  be 
sure  to  meet  with  no  assistance ;  for  the  sympathies  of  the 
magistrate  would  certainly  be  on  the  side  of  the  neighbor¬ 
hood. 

In  this  notice  of  matters  concerning  neighborhoods,  the  eld¬ 
ers  of  the  community  deserve  some  mention.  These  are  per¬ 
sons  who  have  arriyed  at  the  age  of  some  seventy  or  eighty 
years.  They  form,  in  large  and  wealthy  neighborhoods,  a 
class  by  themselves,  and  are  entitled,  by  the  usages  of  society, 
to  certain  well-understood  privileges.  They  are  exempted,  in 


LOCAL  INFLUENCE  OF  VILLAGE  ELDERS. 


253 


ordinary  cases,  from  a  forcible  arrest  by  the  underlings  of  the 
magistrate.  If  he  has  any  complaint  against  “  the  elders  of 
the  village ,”  he  must  respectfully  invite  their  attendance  upon 
him.  He  must  treat  them  with  deference.  They  have  mucli 
influence  over  their  fellow-citizens  of  the  same  community. 
In  1850  the  villagers  took  the  ground  that  certain  premises  in 
the  suburbs  of  this  city  should  not  be  rented  and  occupied  by 
foreigners.  The  district  magistrate  having  issued  a  proclama¬ 
tion  to  the  effect  that  it  was  in  accordance  with  the  treaty  for 
the  premises  to  be  rented  on  just  terms,  and  that  there  must 
be  no  farther  disturbance,  the  proclamation  was  torn  down  by 
the.  neighborhood  rowdies.  The  magistrate  invited  the  elders 
of  the  community  to  visit  him  at  his  yamun,  and  when  they 
appeared,  he  sternly  inquired  if  they  intended  to  rebel  against 
the  will  of  the  emperor.  They  were  nonplused,  and  at  once 
answered  in  the  negative.  He  immediately  replied  that  there 
musk  be  no  more  trouble  about  the  occupation  of  these  prem¬ 
ises  by  foreigners,  and  that  no  proclamations  were  to  be  inter¬ 
fered  with.  He  then  dismissed  them,  remarking  that  they 
would  be  held  responsible  for  the  peace  and  good  order  of 
their  neighborhood.  From  that  time  there  was  no  more  act¬ 
ive  opposition  made  by  the  villagers. 

Being  unable  to  labor,  and  time  often  dragging  heavily,  es¬ 
pecially  if  of  active  habits  and  good  health,  these  aged  gentle¬ 
men  usually  interest  themselves  in  the  affairs  of  their  neigh¬ 
borhood,  and  crowd  themselves  into  other  people’s  society 
much  oftener  than  is  agreeable.  They  are  not  allowed  to  be 
treated  by  any  with  insult  or  with  positive  neglect.  It  has 
become  allowable  for  the  elders  to  invite  themselves  (if  they 
please  to  do  so,  and  if  they  do  not  receive  an  invitation)  to  at¬ 
tend  any  festive  occasion  which  may  occur  in  their  own  neigh¬ 
borhood.  If  one  celebrates  his  birthday,  or  if  there  is  a  wed¬ 
ding,  or  if  a  literary  graduate  makes  a  feast,  etc.,  any  of  the 
elders  may  send  in  his  card,  with  a  small  present  in  money, 
or  a  pair  of  congratulatory  hangings.  In  this  way  they  invite 
themselves  to  the  feast,  oftentimes  when  their  company  is  not 
desired.  They  are  thus  allowed  to  be  present,  and  partake  of 
a  meal  on  the  same  footing  as  though  they  had  been  regularly 
invited  by  ther  family.  On  account  of  their  venerable  age, 
they  are  permitted  to  take  liberties  in  their  own  community, 


254 


SOCIAL  CUSTOMS. 


and  to  enjoy  privileges  which  would  not  be  tolerated  in  young 
men.  According  to  custom,  a  self-invited  elder  may  not  be 
excluded,  nor  his  congratulations  be  declined,  on  festive  occa¬ 
sions.  So  much  for  the  respect  paid  to  a  hoary  head  in  China. 

Customs  relating  to  Lepers. 

There  are  two  large  asylums,  or  place's  of  refuge  and  of  res¬ 
idence,  at  this  place,  for  the  wretches  who  are  taken  with  lep¬ 
rosy,  located  on  the  outside  of  the  city,  near  the  east  and  west 
gates.  Two  or  three  hundred  lepers  live  at  each  of  these  asy¬ 
lums.  A  certain  number  at  each  asylum  has  a  small  stipend 
allotted  them  regularly  from  the  government.  When  one  of 
those  who  receive  government  aid  die£,  his  place  on  the  list  is 
supplied  by  the  name  of  another.  It  is  commonly  believed 
that  only  a  small  part  of  the  sum  granted  by  the  emperor  to¬ 
ward  the  support  of  his  leprous  subjects  actually  reaches  them, 
each  of  the  officials  through  whose  hands  it  passes  taking  a 
percentage.  It  is  reported  that  each  leper  at  the  west  asylum 
only  receives  from  one  thousand  to  one  thousand  five  hund¬ 
red  cash  per  quarter  from  the  Imperial  benefaction. 

Each  asylum  is  under  the  control  of  a  head  man,  who  must 
reside  at  the  institution,  and  who  is  nominally  or  really  one  of 
the  lepers.  It  is  the  duty  of  this  head  man  to  report  at  stated 
times  to  the  district  magistrate  the  number  of  deaths,  acces¬ 
sions,  etc.,  and  to  manage  the  general  affairs  of  the  asylum. 
Matters  which  he  can  not  settle  must  be  promptly  reported  to 
the  proper  magistrate.  He  has  great  power  over  the  unfor¬ 
tunates  connected  with  his  establishment.  The  rules  are  very 
rigid,  and  it  is  said  that  if  one  of  the  inmates  should  manifest 
a  decidedly  insubordinate  disposition,  and  repeatedly  and  will¬ 
fully  violate  them,  and  the  head  man  should  beat  him  so  se¬ 
verely  as  to  result  in  death,  no  notice  would  be  taken  of  it  by 
the  authorities.  These  head  men  have  the  reputation  of  being- 
rich,  and  of  having  money  at  interest. 

Different  sections  of  the  asylum  are  allotted  to  the  different 
sexes.  Husbands  and  wives  are,  however,  allowed  to  live  to¬ 
gether.  In  case  of  their  husbands  being  taken  with  the  lepro¬ 
sy,  and  required  to  live  in  the  asylum,  some  wives  prefer  to 
accompany  them  rather  than  live  at  their  own  houses.  These 
asylums  present  the  appearance  of  a  walled  village,  having 


“wet”  and  “dry”  leprosy. 


255 


streets,  a  few  small  shops,  and  a  school.  A  wealthy  leper  can 
hire  a  respectable  house  within  the  compound,  and  live  well 
by  paying  extra  for  what  he  enjoys.  Lepers  at  the  asylums 
may  marry  and  raise  families.  It  is  a  popular  saying  that  if 
either  a  man  or  his  wife  has  this  disease,  the  other  party  will 
not  take  it ;  and  that  a  male  leper  can  not  impart  the  leprosy 
to  a  woman,  while  a  female  leper  can  give  the  leprosy  to  a 
male  who  is  not  her  husband. 

There  are  two  kinds  of  leprosy,  called  respectively  the  “  wet ” 
and  the  “  dry ,”  from  the  appearance  and  condition  of  the 
body.  The  “  dry”  is  that  form  or  degree  of  the  disease  when 
the  skin  is  dry  and  there  is  no  running  sore.  It  is  called  the 
“  wet”  when  the  skin  is  moist,  and  the  body,  or  some  part  of 
the  body,  is  covered  with  maturated  or  running  sores.  The 
two  classes  are  kept  separate  from  each  other,  so  far  as  eating 
and  sleeping  are  concerned,  living  in  different  quarters  of  the 
asylums.  By  a  careful  diet  and  proper  medical  treatment  the 
“  wet”  leprosy  becomes  the  “  dry”  in  some  cases.  Those  who 
have  the  “  wet”  leprosy  frequently  present  a  most  filthy,  loath¬ 
some,  and  offensive  appearance.  A  poor  “  wet”  leper,  with  no 
friends  able  and  willing  to  aid  him,  has  a  most  wretched  lot. 

When  one  breaks  out  with  the  leprosy,  no  matter  what  his 
social  standing  or  his  wealth,  established  custom  requires  that 
he  should  be  conveyed  to  one  of  these  asylums,  have  his  name 
entered  upon  the  list  of  inmates,  and  remain  there  for  a  longer 
or  shorter  time.  His  neighbors,  if  they  know  it,  will  not  al¬ 
low  a  person  taken  with  the  leprosy  to  remain  at  his  home. 
On  entering  an  asylum,  the  leper  must  give  to  its  head  man  a 
sum  of  ready  money,  regulated  somewhat  by  the  wealth  of  the 
individual.  In  case  of  a  poor  man  becoming  leprous,  his  neigh¬ 
bors  are  glad  to  help  him  in  raising  the  sum  demanded  by  the 
head  man,  in  order  to  facilitate  his  departure.  The  sum  de¬ 
manded  by  the  head  man  as  an  entrance  fee  is  said  to  vary 
from  a  few  to  thirty  or  forty  dollars. 

Sometimes  rich  and  influential  families  endeavor  to  prevent 
a  knowledge  of  the  circumstances  becoming  public  in  case  a 
relative  is  taken  with  the  leprosy  by  confining  him  at  home, 
and  keeping  away  from  him  those  who  they  think  would  com¬ 
municate  the  news  to  the  street  lepers  or  their  head  man. 
Should  the  neighbors  become  aware  of  the  fact,  they  generally 


256 


SOCIAL  CUSTOMS. 


would  inform  the  street  lepers,  who  would  report  to  the  chief ; 
and  the  neighbors  themselves  would  insist  on  the  observance 
of  the  established  custom.  When  the  fact  becomes  known, 
the  matter  is  sometimes,  though  very  rarely,  compromised 
with  the  head  leper  by  giving  him  a  large  bribe.  Some  twen¬ 
ty  years  ago,  a  very  rich  man,  living  in  the  suburbs  of  this  city, 
having  been  attacked  with  this  disease,  secretly  bribed  the 
head  man,  by  a  present  of  one  thousand  taels  of  silver,  to  al¬ 
low  him  to  remain  in  his  own  house.  In  this  instance  the  fam¬ 
ily  was  so  influential  and  respected  that  the  neighbors  did  not 
iusist  on  his  entering  the  asylum,  as  a  poor  man  would  have 
been  obliged  to  do.  He  remained  at  home,  and  subsequently 
died  of  the  leprosy. 

There  is  doubtless  considerable  superstition  mingled  with 
the  popular  sentiments  relating  to  the  causes  which  produce 
the  leprosy,  and  the  treatment  of  it  necessary  to  be  pursued  as 
soon  as  the  patient  is  removed  to  the  asylum.  It  is  generally 
believed  that  unless  the  leper  enters  the  asylum,  his  immediate 
neighbors  are  likely  to  be  affected.  At  the  time  of  his  depart¬ 
ure  for  the  asylum,  a  branch  of  a  tree  having  green  leaves  is 
put  up  over  the  door  of  his  neighbors’  houses  by  the  head  man, 
who  receives  charge  of  the  leper.  The  leprosy  is  supposed  to 
be  caused  by  flying  insects,  and  the  object  of  the  green  leaves 
-is  to  ward  off  these  insects,  should  they  come  to  infest  or  injure 
the  inmates  of  these  dwellings.  Some  assert  that  the  insects 
will  alight  on  these  leaves,  if  they  approach  near,  and  thus  be 
prevented  from  affecting  those  within  the  house.  The  branches 
remain  for  three  days.  This  is  a  period  of  great  anxiety  in 
the  vicinity.  For  three  days  the  inmates  of  the  houses  may 
not  build  a  fire  to  cook  their  food,  lest  the  smoke  or  heat  should 
attract  the  dreaded  insects.  On  the  expiration  of  this  time 
the  branches  are  removed  by  the  head  man  or  his  agent,  and 
the  neighbors  again  breathe  freely,  the  danger  being  supposed 
to  be  past.  The  head  man,  on  removing  the  branches,  expects 
a  small  present  of  money.  It  is  the  prevalent  impression  that 
the  head  man  possesses  a  knowledge  of  some  medicines,  which, 
if  taken  by  the  leper,  will  cure  the  disease  to  the  extent  that 
he  can  not  impart  it  by  his  presence  to  those  who  have  not 
had  it.  What  this  medicine  is  remains  a  secret  to  the  com¬ 
mon  people.  The  rich  lepers  make  a  free  use  of  medicine  pro- 


NOTIONS  CONCERNING  LEPROSY. 


257 


vided  by  the  head  man,  having  money  to  pay  him  for  it  to  his 
satisfaction.  Certain  it  is,  that  a  leper  is  not  such  an  object 
of  dread  after  he  has  been  at  the  asylum  a  short  time  as  he  is 
when  it  first  becomes  known  that  he  has  been  attacked  with 
the  leprosy.  People  do  not  seem 'to  be  afraid  of  taking  the 
disease  from  those  who  have  been  treated  at  the  asylum.  On 
visiting  their  relatives  or  former  neighbors,  they  are  not  shun¬ 
ned,  as  would  have  been  the  case  if  they  had  not  entered  the 
refuge  provided  for  their  class.  Persons  not  leprous  some¬ 
times  eat  and  sleep  with  impunity  with  those  who  have  en¬ 
joyed  the  benefits  which  a  residence  of  the  asylum  affords. 
The  poor  lepers  may  be  daily,  almost  hourly  seen  in  the  public 
streets  of  the  city  and  suburbs,  begging  for  money,  and  some 
of  them  are  most  pitiable  objects  indeed.  The  rich  lepers 
sometimes  visit  their  former  homes  for  a  few  days  at  a  time, 
and  then  return  to  their  abode  at  the  asylum.  Lepers,  after 
having  been  at  the-  refuge  a  certain  time,  may  return  perma¬ 
nently  to  their  homes,  if  they  desire  to  do  so,  and  they  are  able 
to  gain  a  livelihood,  provided  they  have  not  the  uwet”  leprosy. 

The  poor  leper  leads  an  unhappy  and  hopeless  life.  Obliged 

to  beg  in  the  streets  in  or¬ 
der  to  supplement  the  insuf¬ 
ficiency  of  the  Imperial  ben¬ 
efaction,  in  health  his  lot  is 
a  most  unenviable  one,  and 
sickness  would  seem  to  ren¬ 
der  his  misery  complete.  A 
physician  is  connected  with 
each  of  the  asylums,  residing 
without  the  compound.  But 
money  is  requisite  to  secure 
the  attention  and  the  medi¬ 
cines  which  a  sick  leper  needs. 
At  death  the  corpse  is  burn¬ 
ed,  not  buried.  Fire  is  be¬ 
lieved  to  destroy  the  insects 
which  are  supposed  to  cause 
the  leprosy,  and  which,  un¬ 
less  the  corpse  was  burned,  might  naturally  be  expected  to  in¬ 
fest  the  neighborhood  and  affect  travelers. 


LEPEB. 


258 


SOCIAL  CUSTOMS. 


The  object  of  the  leper  asylums  is  not  to  benefit  and  cure 
the  wretches  who  are  obliged  to  take  lodgings  in  them,  but 
to  provide  a  place  of  retreat  where  they  may  not  necessarily 
injure  those  who  have  not  the  leprosy.  These  institutions  do 
not  have  their  origin  so  much  in  a  benevolent  desire  to  pro¬ 
mote  the  happiness  of  the  leper  as  in  the  selfish  considerations 
and  in  the  superstitious  notions  of  the  public.  This  leads  to 
the  remark  that  donations  of  money  or  of  grain  for  the  relief 
or  the  maintenance  of  the  lepers  are  sometimes  made  by  the 
rich,  under  the  impression  that  they  are  doing  a  meritorious 
act.  In  some  of  the  villages  and  farming  districts  in  the  coun¬ 
try,  it  is  a  fixed  custom  for  lepers  to  receive  from  the  rich  or 
principal  farmers  a  certain  quantity  of  rice,  either  once  or 
twice  per  year,  about  the  time  of  the  two  rice  harvests.  This 
rice  is  taken  to  the  asylums,  or  is  subject  to  the  disposal  of 
their  head  man.  The  head  man  sometimes  makes  specific  ar¬ 
rangements  with  shop-keepers  and  bankers  who  are  willing  to 
give  the  sum  demanded,  to  insure  exemption  for  a  certain  pe¬ 
riod  from  the  begging  calls  of  lepers.  The  sum  required  by 
the  head  man  is  regulated  by  the  wealth  of  the  proprietors  of 
the  shops  or  stores,  and  the  nature  of  the  business  transacted. 
The  lepers  are  obliged  to  conform  to  the  arrangement  thus 
made  in  regard  to  them  by  their  head  man;  nonconformity  is 
very  severely  punished.  Lepers  are  allowed  to  go  and  beg 
money  on  festive  and  mournful  occasions,  as  marriages,  and  at 
the  time  of  burying  the  dead,  etc. ;  also  when  honorary  tablets 
are  erected  in  memory  of  virtuous  widows,  except  wLen  a  defi¬ 
nite  agreement  has  been  made  to  the  contrary  by  their  head 
man.  The  money  and  the  rice  obtained  in  the  methods  above 
denoted  by  the  head  men  of  the  asylums  are  professedly  divi¬ 
ded  among  the  lepers  under  their  control,  reserving  a  part  for 
public  use,  or  for  the  payment  of  expenses  incurred  for  the 
benefit  of  all,  and  in  which  all  have  a  common  interest.  Their 
head  men  are  always  careful  to  provide  quite  amply  for  their 
own  personal  wants,  never  being  guilty  of  managing  their 
trusts  in  such  a  manner  as  to  make  themselves  poorer  men. 

At  fixed  times  during  the  year,  various  superstitious  and 
idolatrous  ceremonies  are  performed  at  the  asylums  at  the  ex¬ 
pense  of  the  community.  For  example,  a  “  Universal  Rescue" 
is  performed  at  the  West  asylum  in  the  seventh  Chinese  month 


VISIT  TO  A  LEPER  VILLAGE  IN  1859. 


259 


for  the  benefit  of  the  manes  of  deceased  lepers  in  particular, 
as  well  as  for  the  benefit  of  other  unfortunate  spirits  in  gen¬ 
eral.  At  the  time  of  the  “ Festival  of  the  Tombs ”  in  the  third 
month,  the  ceremony  of  “ Presentation  of  Food’’’1  is  celebrated 
at  the  expense  of  the  asylum.  On  the  birthdays  of  certain  gods 
worshiped  by  lepers  there  are  also,  at  the  asylums,  the  usual 
idolatrous  observances  which  are  common  on  such  anniversa¬ 
ries  outside  of  the  asylums  in  connection  with  the  birthdays 
of  other  gods. 

In  the  fall  of  1859,  on  a  visit  to  the  asylum  outside  of  the 
east  gate,  the  wretched  lepers  gathered  around,  presenting  a 
very  unamiable  appearance,  which  it  is  impossible  to  describe 
or  to  forget.  We  were  told  that  out  of  four  hundred  inmates 
of  the  asylum  one  fourth  were  females.  We  saw  thirty  or 
forty  children  of  both  sexes  who  were  affirmed  to  have  been 
born  there;  a  number  of  the  larger  boys  and  girls  were  out 
begging.  We  were  informed,  in  reply  to  our  inquiries,  that 
sometimes  the  leprosy  did  not  make  its  appearance  on  the 
children  of  leprous  parents  in  early  life,  and  that  the  relatives 
of  the  children  living  outside  the  asylum  sometimes  took  home 
to  bring  up  those  who  seemed  to  be  unaffected  with  the  dis¬ 
ease.  One  old  man  said  he  was  only  eighteen  years  old  when 
taken  there,  and  had  been  an  inmate  of  the  asylum  fifty-four 
years ! 

Customs  relating  to  Beggars. 

Native  beggars  are  very  numerous  in  this  city.  They  are 
of  all  ages  and  of  both  sexes,  blind,  lame,  maimed,  and  leprous. 
Some  are  enfeebled  by  vice  or  by  sickness,  others  are  in  good 
bodily  condition.  Some  doubtless  follow  begging  as  a  profes¬ 
sion  partly  because  they  are  too  indolent  to  labor,  and  partly 
because  they  can  make  more  money  by  begging  than  they 
could  by  working.  The  blind  beggars  sometimes  pass  through 
the  streets,  to  and  from  the  place  where  they  sleep,  in  single 
file,  by  companies,  lecTby  one  who  can  see.  The  front  one  of 
the  blind  beggars  places  a  hand  on  one  of  the  shoulders  of  the 
leader,  the  second  one  places  a  hand  on  the  shoulder  of  his 
preceding  companion,  and  so  on  through  the  whole  company, 
marching  leisurely  along. 

Sometimes  the  beggars  visit  the  stores  or  shops  in  compa- 


260 


SOCIAL  CUSTOMS. 


nies,  with  loud  entreaties  for  pity,  pounding  on  the  floor  or 
the  counter,  or  making  a  deafening  noise  with  gongs,  in  order 
to  expedite  the  giving  of  a  cash.  A  single  lusty  beggar  with 
his  lungs  and  staff,  or  gong,  will  make  such  a  noise  as  to  in¬ 
terrupt  business  entirely  by  drowning  conversation,  so  that 
the  shop-keeper,  in  a  kind  of  self-defense,  tosses  him  the  cash 
he  demands,  when  he  goes  away  to  vex  and  annoy  another 
shop-keeper  in  a  similar  manner.  Some  beggars  carry  a  tame 
snake  with  them  coiled  about  their  persons,  or  held  in  their 
hands,  or  fastened  on  a  stick.  Others  have  a  heavy  brick  or 
large  stone,  with  which  they  pound  their  bodies,  either  stand¬ 
ing  or  after  having  laid  themselves  down  on  their  backs  in 
the  street  before  the  shop  whence  they  expect  the  pittance. 
Some  have  a  monkey  which  they  have  taught  to  perform 
amusing  tricks ;  others,  on  presenting  themselves  in  or  before 
a  shop,  commence  a  song  in  the  Mandarin  or  in  the  local  dia¬ 
lect,  keeping  time  with  bamboo  clappers  held  in  one' hand. 
The  clothing  they  wear  is  generally  both  scant  and  exceeding¬ 
ly  filthy.  Some  have  on  little  or  nothing  more  than  an  old 
piece  of  matting  thrown  over  their  shoulders  or  tied  about 
their  persons.  Many  carry  a  bowl  in  their  hands,  or  have  an 

old  bag  or  pocket  suspended  from 
their  necks,  for  the  purpose  of 
holding  what  they  may  pick  up 
or  what  may  be  given  them. 

The  beggars,  both  in  the  city 
and  in  the  suburbs,  are  governed, 
so  far  as  they  are  governed  at  all 
in  the  pursuit  of  their  calling,  by 
head  men.  There  are  several  head 
men,  whose  names  are  entered  in 
the  office  of  the  district  magis¬ 
trate  in  the  city.  All  the  beg¬ 
gars  residing  or  staying  for  the 
time  within  certain  understood 
boundaries  are  under  the  control 
of  a  certain  head  man.  This  man 
is  not^  appointed  or  selected  by 
the  beggars,  his  subjects.  In  the 
first  instances,  it  is  said,  these  head 


HEREDITARY  HEADSHIP  OF  THE  BEGGARS.  261 

men  were  appointed  by  the  mandarins  a  long  while  ago,  in 
order  to  relieve  themselves  from  trouble  relating  to  beggars, 
and  originally  beggars  were  appointed  to  the  office  or  position 
of  the  chief  of  beggars.  This  headship  has  now  become  he¬ 
reditary  in  certain  families,  Avhich  are,  nominally  at  least,  beg¬ 
gar  families.  These  men  are  not  now  practical  and  acting 
beggars,  but  live  on  the  perquisites  and  spoils  of  office.  Some 
of  them  are  said  to  be  rich,  and  to  live  in  comparatively  good 
style.  They  may  be  styled  Kings  of  the  Beggars. 

A  head  man  of  the  beggars  may  make  an  agreement  with 
the  shop-keepers,  merchants,  and  bankers  within  his  district 
that  beggars  shall  not  visit  their  shops,  warehouses,  and  banks 
for  money  for  a  stipulated  time,  and  the  beggars  are  obliged 
to  conform  to'  the  agreement,  if  native  beggars.  Religious 
mendicants,  or  refugees,  exiles,  etc.,  from  other  provinces,  who 
take  to  begging  for  a  living,  do  not  come  under  these  regula¬ 
tions.'’  The  head  man  receives  from  each  of  the  principal  busi¬ 
ness  firms  with  which  he  can  come  to  an  agreement  a  sum  of 
money,  varying,  it  is  said,  from  a  few  to  ten  or  twenty  dollars 
per  annum,  as  the  price  of  exemption  from  the  importunities 
of  beggars ;  and  in  proof  of  this  agreement  ho.  gives  a  strip  of 
red  paper,  on  which  is  printed  or  written  a  sentence  to  the  ef¬ 
fect  that  “  the  brethren  must  not  come  here  to  disturb  and  an¬ 
noy, .”  This  paper  is  pasted  up  in  a  conspicuous  part  of  the 
store  or  bank,  and  the  money  is  taken  away  and  professedly 
distributed  among  the  beggars  concerned,  though  it  is  sagely 
surmised  that  he  appropriates  the  lion’s  share  to  his  own  use. 
After  a  business  man  has  made  this  agreement  with  the  head 
man  of  the  beggars,  should  any  native  beggar  apply  for  the 
usual  pittance,  it  is  only  necessary  to  point  to  the  red  slip  of 
paper  and  bid  him  begone.  If  he  will  not  depart  at  once,  he 
may  be  beaten  with  impunity  by  the  master  of  the  establish¬ 
ment,  which  beating  the  latter  would  not  dare  to  give  unless 
he  had  the  proof  of  an  agreement  at  hand ;  and  it  is  affirmed 
that  the  head  man  might,  if  the  beggar  repeatedly  violated  the 
agreement,  flog  or  beat  the  culprit  to  death,  and  no  notice 
would  be  taken  of  the  matter  by  the  higher  authorities. 

The  shop-keepers,  bankers,  etc.,  who  do  not  make  such 
agreement  with  the  head  men  are  liable  to  be  called  upon  by 
beggars  at  their  places  of  business,  not  at  their  private  resi- 


262 


SOCIAL  CUSTOMS. 


dences,  day  after  day,  and  at  any  time  from  morning  until 
night,  for  the  contribution  of  cash.  The  beggars,  while  before 
or  in  a  shop,  are  oftentimes  scolded  and  abused  most  shame¬ 
fully  by  words,  but  never  by  blows,  nor  are  they  ever  expelled 
forcibly  from  a  shop  unless  they  attempt  to  steal,  or  violate 
some  well-understood  custom.  If  a  beggar  should  be  treated 
contrary  to  custom  by  a  shop-keeper,  the  former  would  at  once 
proceed  to  annoy  and  disturb  the  latter  most  offensively  until 
what  he  deemed  an  adequate  compensation  or  satisfaction 
should  be  rendered  him.  In  such  cases  the  beggar  always 
comes  off  the  better  of  the  two  parties,  as  he  has  no  reputa¬ 
tion  or  pecuniary  interest  to  lose,  and  what  he  acquires  in  the 
shape  of  money  for  the  abuse  or  injury  is  so  much  clear  gain. 

As  a  general  rule,  beggars  are  not  allowed  to  call  at  private 
dwelling-houses.  They  may  station  themselves  by  the  road¬ 
side  and  solicit  alms  from  the  passer-by,  or  they  may  call  at 
public  shops  and  banks.  The  only  exceptions  when  they  may 
beg  at  private  houses  relate  to  the  occurrence  of  an  extraordi¬ 
nary  event,  either  joyful  or  mournful,  etc.  On  such  occasions, 
when  considerable  expense  is  involved,  and  a  great  deal  of 
pomp  and  parade  is  made  by  rich  families,  beggars  may,  ac¬ 
cording  to  custom,  come  to  the  family  residence  and  demand 
alms,  unless  an  agreement  has  been  previously  entered  into 
with  the  head  man  by  the  family.  In  such  cases  the  red  slip 
of  paper  is  pasted  up  on  the  premises,  and  one  of  the  mendi¬ 
cant  fraternity  is  stationed  there  to  keep  away  any  of  the 
brotherhood  who  might  be  ignorant  of  the  arrangement,  or  be 
disposed  to  intrude,  the  mendicant  present  being  supplied  by 
the  family  with  food  and  lodging  during  the  festivities  or  so¬ 
lemnities. 

When  burials  connected  with  wealthy  families  take  place 
on  the  hills,  or  the  regular  annual  sacrifices  to  the  dead  are 
about  to  be  performed  in  the  spring  at  their  graves,'  beggars 
often  interfere  for  the  purpose  of  getting  food  or  money,  un¬ 
less  forbidden  to  do  so  by  their  head  men  in  consequence  of  an 
especial  agreement.  Oftentimes  a  considerable  sum  of  money 
is  distributed  on  such  occasions  among  the  beggars  before 
they  will  allow  the  burial  or  the  sacrifice  to  proceed  without 
interruption,  and  with  the  desirable  solemnity  and  silence. 
According  to  the  superstitious  views  of  the  Chinese,  the  bur- 


BEGGARS  OFTEN  IMPORTUNATE  AND  ABUSIVE.  263 


ial  should  take  place  at  a  time  fixed  by  the  fortune-tellers  in 
order  to  be  propitious,  and  the  beggars  take  advantage  of  this 
fact  to  hinder  and  harass,  in  the  hope  of  getting  more  money 
to  keep  quiet.  On  the  occasion  of  the  burial  of  a  native  Chris¬ 
tian  at  this  place  in  1857,  a  company  of  beggars  and  of  lepers 
gathered  around  the  grave,  and  demanded  twenty  thousand 
cash  as  the  condition  of  allowing  the  coffin  to  be  lowered  into 
the  grave.  One  of  the  rabble  actually  got  down  into  the 
grave,  and  thus  prevented  the  lowering  of  the  coffin.  The 
burial  was  delayed  in  this  way  for  two  or  three  hours,  until 
near  dark,  when,  finding,  contrary  to  usual  custom,  that  no 
hour  was  fixed  for  the  consummation  of  the  burial,  and  that 
their  exorbitant  demands  would  not  be  complied  with,  they 
were  glad  to  accept  eight  hundred  cash,  to  be  divided  among 
themselves,  and  the  coffin  was  lowered  to  its  position  and  the 
burial  completed. 

When  the  Universal  Rescue,  a  showy  and  superstitious  cer¬ 
emony,  believed  to  be  highly  beneficial  and  meritorious,  is  be¬ 
ing  performed,  beggars  often  swarm  around,  and,  covered  with 
rags  and  filth,  importune  and  vociferate,  unless  a  definite  un¬ 
derstanding  has  been  entered  into  with  their  head  man.  In 
such  a  case  they  must  confine  themselves  to  their  accustomed 
beats,  and  be  content  with  such  a  proportion  of  the  sum  he 
has  received  for  guaranteeing  their  absence  as  he  is  content  to 
give  them. 

According  to  established  custom,  beggars  are  allowed  to 
call  on  the  keepers  of  rice-shops  for  alms  only  twice  per  an¬ 
num,  at  the  times  when  the  new  rice  begins  to  be  received 
from  the  country.  This  rice  harvest  is  twice  yearly,  in  the 
sixth  and  tenth  Chinese  months,  in  this  part  of  the  empire. 
Probably,  on  these  occasions,  every  large  rice-shop  dispenses 
in  charity  several  thousand  cash  in  money  or  in  rice  to  the 
beggars,*  who  throng  their  shops,  or  the  streets  in  front  of 
them.  Farmers  also  are  expected  to  give  a  small  quantity  of 
rice  to  each  beggar  who  may  present  himself  at  their  fields  at 
the  time  of  the  regular  rice  harvests. 


264  MISCELLANEOUS  OPINIONS  AND  PRACTICES. 


CHAPTER  XL 

MISCELLANEOUS  OPINIONS  AND  PRACTICES. 

The  Dragon  and  the  Phoenix:  The  five-clawed  Dragon  the  Chinese  national 
Coat  of  Arms. — Appropriated  solely  to  the  Emperor. — Regarded  as  the 
Giver  of  Rain.  —  Story. — Representations  of  the  four-clawed  Dragon 
used  by  certain  Mandarins,  and  by  the  People  on  certain  Occasions. — The 
Empress  is  represented  by  the  Phoenix. — Custom  allows  the  established 
Use  of  the  Dragon  and  the  Phoenix. — May  not  be  generally  used. — Inci¬ 
dent. — Proverbs  and  Book  Phrases:  Distinction  between  Proverbs  and 
Book-phrases. — In  very  frequent  Use. — Examples. — Chinese  Cursing: 
Cursing  very  common. — “Mouths  are  exceedingly  filthy.” — Examples, 
with  Explanations. — Preparation  and  Use  of  Mock-money :  Manner  of  pre¬ 
paring  Tin-foil  described! — Done  by  manual  Labor. — Work  of  pasting  the 
Tin-foil  upon  Paper  performed  by  Women  and  Girls. — Large  Amount  of 
Capital  invested. — When  colored  Yellow  represents  Gold. — Ashes  of  the 
Mock-monev  carefully  preserved  for  the  Tin  they  contain. — Use  of  Mock- 
money  exceedingly  frequent. 

The  Dragon  and  the  Phoenix. 

The  dragon  holds  a  remarkable  position  in  the  history  and 
government  of  China.  It  also  enjoys,  an  ominous  eminence  in 
the  affections  of  the  Chinese  people.  It  is  frequently  repre¬ 
sented  as  the  greatest  benefactor  of  mankind.  It  is  the  drag¬ 
on  which  causes  the  clouds  to  form  and  the  rain  to  fall.  The 
Chinese  delight  in  praising  its  wonderful  properties  and  pow¬ 
ers.  It  is  the  venerated  symbol  of  good. 

The  five-clawed  dragon  is  an  emblem  of  Imperial  power. 
The  people  may  not  use  or  make  a  representation  of  it  except 
by  special  permission  of  the  emperor.  Some  reason  that,  as 
the  emperor  personates  the  empire,  and  as  the  five-clawed 
dragon  personates  the  emperor,  the  dragon  may  with  propri¬ 
ety  be  considered  as  the  Chinese  national  coat  of  arms.  Oth¬ 
ers  style  it  the  patron  god — the  protecting  deity  of  the  em¬ 
pire. 

The  emperor  appropriates  to  himself  the  use  of  the  true 
dragon,  the  one  which  has  five  claws  on  each  of  its  four  feet. 


CONCERNING  THE  CHINESE  DRAGON. 


265 


On  his  dress  of  state  is  embroidered  a  likeness  of  the  dragon. 
His  throne  is  styled  the  “  dragon’s  seat.”  His  bedstead  is 
the  “  dragon’s  bedstead.”  His  countenance  is  the  “  dragon’s 
face.”  His  eyes  are  the  “  dragon’s  eyes.”  His  beard  is  the 
“  dragon’s  beard.”  The  pencil  with  which  he  writes  is  called 
the  “  dragon’s  pencil.”  His  body  is  the  “  dragon’s  body.” 
Williams,  in  his  “  Middle  Kingdom ,”  quaintly  remarks,  “  The 
old  dragon,  it  might  be  almost  said,  has  coiled  himself  around 
the  Emperor  of  China,  one  of  the  greatest  upholders  of  his 
power  in  the  world,  and  contrived  to  get  himself  worshiped 
through  him  by  one  third  of  the  human  race.” 

The  true  dragon,  it  is  affirmed,  never  renders  itself  visible 
to  mortal  vision  wholly  at  once.  If  its  head  is  seen,  its  tail  is 
obscured  or  hidden.  If  it  exposes  its  tail  to  the  eyes  of  man, 
it  is  careful  to  keep  its  head  out  of  sight.  It  is  always  accom¬ 
panied  by,  or  partially  enshrouded  in,  clouds  when  it  becomes 
visible  in  any  of  its  parts.  Water-spouts  are  believed  by  some 
Chinese  to  be  occasioned  by  the  ascent  and  descent  of  the 
dragon.  Fishermen  and  residents  on  the  borders  of  the  ocean 
are  reported  to  catch  occasional  glimpses  of  the  dragon  as¬ 
cending  from  the  water  and  descending  to  it. 

It  is  represented  as  having  scales,  and  without  ears.  From 
its  forehead  two  horns  project  upward.  Ijs  organ  of  hearing 
seems  to  be  located  in  these  horns,  for  it  is  asserted  that  it 
hears  through  them.  It  is  regarded  as  the  king  of  fishes. 

In  times  of  drought  the  bestower  of  rain,  the  dragon  is  oft¬ 
entimes  the  object  of  prayer,  both  on  the  part  of  the  emperor 
and  the  people,  for  a  supply  of  the  needed  element.  The  Chi¬ 
nese  say  that  in  Peking  there  is  a  large  temple  dedicated  to 
the  worship  of  the  dragon,  and  within  the  precincts  of  the 
temple  grounds  is  a  certain  well.  On  the  mouth  of  this  well 
is  laid  a  large  flat  stone,  having  the  image  of  the  dragon  en¬ 
graved  On  its  under  side.  This  stone,  as  the  story  goes,  has 
been  removed  only  once  for  a  long  period,  for  fear  that  the  an¬ 
ger  of  the  dragon  will  be  excited,  and  result  in  dire  calamity 
to  the  people  of  the  surrounding  country.  In  the  beginning 
of  the  reign  of  the  great-grandfather  of  the  present  emperor 
occurred  a  severe  and  protracted  drought  at  Peking.  The 
emperor  made  many  supplications  to  the  dragon  for  rain,  but 
in  vain ;  the  rain-monarch  did  not  deign  to  answer  the  humble 

V  on.  II.— M 


266  MISCELLANEOUS  OPINIONS  AND  PRACTICES. 

jietitions  of  the  Son  of  Heaven.  At  length  the  emperor,  in  an¬ 
ger,  clared  to  lift  the  stone  from  the  mouth  of  the  well,  when 
water  immediately  fell  in  torrents  from  the  heavens.  At  the 
end  of  three  days  the  emperor  returned  thanks  for  the  rain, 
and  requested  its  cessation;  but  it  continued  to  pour  down. 
On  the  sixth  day  he  again  expressed  his  gratitude,  yet  it  con¬ 
tinued  to  rain  in  torrents  without  intermission.  On  the  ninth 
day,  the  emperor,  becoming  alarmed  at  the  consequences  of 
his  daring  act,  confessed  humbly  to  the  dragon  his  sin  in  open¬ 
ing  the  well.  This  appeased  the  anger  of  the  rain-king,  his 
majesty  the  five-clawed  dragon,  and  the  rain  instantly  ceased. 

Proclamations  emanating  directly  from  the  emperor,  and 
published  on  yellow  paper,  sometimes  have  the  likenesses  of 
two  dragons  facing  each  other,  and  grasping  or  playing  with 
a  pearl,  of  which  the  dragon  is  believed  to  be  very  fond.  The 
bills  of  the  government  bank,  opened  at  Fuhchau  some  six  or 
seven  years  ago  by  special  permission  of  the  emperor,  had 
representations  of  the  five-clawed  dragon  on  the  margin.  The 
boats  used  by  the  emperor  pei’sonally  when  making  excur¬ 
sions,  and  taking  recreation  in  former  days  on  the  beautiful 
lakes  in  the  vicinity  of  his  summer  palace,  it  is  said,  had  their 
bows  carved  in  imitation  of  the  dragon’s  head. 

While  the  emperor  appropriates  the  five-clawed  to  his  own 
use,  the  officials  and  the  people  may,  and  do  under  some  cir¬ 
cumstances,  use  a  representation  of  the  four-clawed  dragon. 
For  example,  certain  officers  of  government,  from  the  first  to 
the  fourth  rank  inclusive,  have  the  four-clawed  dragon  em¬ 
broidered  on  'their  court  or  official  robes.  On  the  ancestral 
tablets  belonging  to  them  they  may  have  the  same  engraved. 
One  of  the  doors  of  the  examination  hall  where  candidates 
for  the  second  literary  degree  meet  to  compete  together,  is 
called  the  “  dragon’s  door and  the  successful  candidates  or 
competitors  for  this  degree  are  said  to  “leap”  or  ascend  the 
“dragon’s  door.”  Directly  in  front  of  the  entrance  to  the 
main  hall  in  the  great  Confucian  temple  of  this  place  is  a  very 
large  inclined  stone  of  superior  quality,  on  which  is  engraved 
an  image  of  the  dragon’s  face  and  head.  A  certain  kind  of 
boats,  made  principally  of  bamboo  and  paper,  twenty  or  thirty 
feet  long,  which,  having  been  paraded  through  the  streets  of 
this  city  in  idol  processions  at  various  times  during  the  sum- 


CONCERNING  THE  CHINESE  PHCENIX. 


267 


mer  months,  are  burnt  by  the  side  of  the  Min,  have  their  bows 
made  with  a  hideous  likeness  of  the  dragon’s  head  with  a 
gaping  mouth.  The  boats  used  at  the  celebration  of  the  drag¬ 
on  festival  in  the  fifth  Chinese  month  have  similar  bows. 
During  the  first  Chinese  month,  a  cloth  image  of  the  dragon, 
constructed  on  a  frame-work  of  bamboo,  is  exhibited  at  thea¬ 
tres  in  the  night-time,  and  paraded  in  the  public  streets,  being 
moved  and  worked  by  men.  It  is  represented  as  pursuing  a 
large  pearl  or  ball,  which  is  carried  a  little  in  advance  of  it,  the 
whole  being  lighted  with  candles.  This  is  a  popular  sport, 
and  is  called  playing  with  a  dragon  lantern.  Some  paper 
chai’ms  Have  pictures  of  the  dragon. 

While  the  emperor  is  represented  by  the  dragon,  the  em¬ 
press  is  represented  by  the  phoenix.  Some  say  that  this  bird 
has  entered  China  only  twice,  and  that  these  visits  were  made 
during  the  lives  of  eminent  men  who  flourished  more  than 
three  thousand  years  ago.  The  common  people  dare  not  use 
its  supposed  likeness  to  promote  their  private  purposes,  ex¬ 
cept  on  certain  occasions  and  under  certain  circumstances,  in 
accordance  with  established  customs.  For  example,  a  sort  of 
large  tapers  or  candles,  used  at  marriage  festivals,  have  pic¬ 
tures  on  them  representing  the  dragon  and  the  phoenix.  Cer¬ 
tain  kinds  of  round  cakes,  used  as  presents  to  the  relatives  and 
friends  of  the  bride,  made  at  the  expense  of  the  bridegroom  a 
short  time  before  their  marriage,  and  which  may  be  regarded 
as  wedding  cakes ,  have  representations  of  these  two  fabulous 
animals  made  on  them.  The  papers  drawn  up  on  the  occasion 
of  the  betrothal  of  a  boy  and  a  girl  in  this  section  have  also 
pictures  of  the  dragon  and  the  phoenix.  The  document  drawn 
up  by  the  boy’s  parents,  and  kept  by  the  girl’s  parents  as  evi¬ 
dence  of  the  betrothal,  has  a  picture  of  the  dragon,  while  the 
document  drawn  up  by  the  parents  of  the  girl,  and  kept  by 
the  parents  of  the  boy,  has  a  representation  of  the  phoenix. 

Common  custom  in  regard  to  these,  and  perhaps  other  occa¬ 
sions,  has  made  the  use  of  the  picture  of  the  four-clawed  drag¬ 
on  and  the  phoenix,  either  together  or  separately,  allowable 
and  lawful.  But  should  any  one  have  the  presumption  to  use 
the  likeness  of  either  dragon  or  phoenix  in  a  manner  not  in  ac¬ 
cordance  with  established  custom  to  promote  his  private  ends, 
he  would  soon,  doubtless,  have  abundant  occasion  to  regret  the 


268  MISCELLANEOUS  OPINIONS  AND  PRACTICES. 


attempt.  An  incident  occurred  in  this  place  several  years  ago 
illustrating  this  remark.  A  certain  banker  adopted  as  his  de¬ 
vice  on  the  margin  of  his  bank-notes  the  image  of  the  phoenix. 
As  soon  as  these  notes  were  issued,  the  servants  or  runners  of 
some  of  the  mandarins  demanded  of  him  a  sum  of  money, 
which  he  refused  to  give  them,  deeming  it  exorbitant.  On 
the  matter  coming  to  the  knowledge  of  the  mandarins,  they 
took  or  countenanced  measures  which  resulted  in  extorting  a 
large  sum  of  money  from  the  banker,  and  finally  in  his  ruin. 
His  crime  or  fault  was  simply  that  of  using  on  the  border  of 
his  bills  the  likeness  of  the  phoenix,  which  was  regarded  as  a 
trespass  on  the  prerogative  of  the  empress.  In  other  words,  he 
was  guilty  of  endeavoring  to  employ  for  his  personal  benefit, 
and  in  the  prosecution  of  his  private  business,  that  which  is  ap¬ 
propriated  to  indicate  or  symbolize  the  spouse  of  the  emperor. 

Proverbs  and  Book  Phrases. 

The  language  spoken  by  the  common  people  abounds  in 
proverbs,  some  of  the  words  of  which  have  no  characters  to 
represent  them  in  writing.  The  language  spoken  by  learned 
men  abounds  in  terse  expressions,  oftentimes  derived  from  the 
Classics,  pronounced  according  to  the  proper  sound  of  the 
characters  which  compose  it.  The  latter  may  be  called  “book 
phrases.”  The  dividing  line  between  proverbs  and  book- 
phrases  is  not  very  definite,  as  the  latter  may  be  classed 
among  the  former  when  they  become  so  commonly  used  as  to 
be  readily  understood  by  uneducated  persons. 

If  some  of  them  should  be  considered  by  the  reader  as  con¬ 
flicting  with  each  other  in  sentiment,  or  with  true  and  correct 
principles,  let  not  the  Chinese  be  unduly  blamed.  All  nations 
have  proverbs,  many  of  which  do  not  tally  with  each  other  or 
with  right. 

Should  the  reader  suppose  that  the  Chinese  live,  or  endeav¬ 
or  to  live,  according  to  the  moral  sentiment  of  the  best  of 
these  set  phrases,  he  would  be  sadly  mistaken.  They  love  to 
discuss  the  reason  of  things,  and  the  propriety  of  acting  ac¬ 
cording  to  reason,  while  they  have  not  the  most  distant  idea 
of  doing  so,  unless  they  conclude  it  will  be  for  their  interest. 
They  have  the  intellectual  acumen  to  perceive,  in  regard  to 
many  subjects,  what  is  reasonable  and  what  is  unreasonable, 


PROVERBS  AND  BOOK- PHRASES. 


269 


what  is  wise  and  what  unwise,  what  is  right  and  what  wrong ; 
hut  they  have  also  the  depravity  of  heart  (which,  alas !  is  not 
peculiar  to  them)  that  leads  them  to  go  against  their  con¬ 
science  and  their  better  judgment  when  they  believe  money, 
or  honor,  or  official  trust  will  be  attained  by  so  doing. 

To  feel  after  a  pin  on  the  bottom  of  the  ocean — [to  try  to  do 
an  absurd  or  impossible  thing]. 

A  cat  leading  a  rat  to  view  the  feast  of  lanterns — [one  bad 
man  deceiving  another  with  specious  pretensions]. 

A  tiger  eating  a  fly — [disproportion]. 

A  wooden  tiger — [an  unsuccessful  plan  to  frighten  people]. 

A  tiger  carrying  a  cangue — [awkwardness]. 

To  be  bold  enough  to  stroke  the  tiger’s  beard — [great  cour¬ 
age  and  daring]. 

If  one  wdll  not  enter  a  tiger’s  lair,  how  can  he  obtain  her 
whelps  ? — [proper  means  must  be  taken  to  attain  a  desired  ob¬ 
ject]. 

An  ox  with  a  ring  in  his  nose— [a  man  with  his  passions  un¬ 
der  control]. 

A  calf  without  a  ring  in  his  nose — [an  ungovernable  child]. 

A  calf  does  not  know  a  tiger — [simplicity  and  innocence]. 

An  old  man  is  like  a  candle  placed  in  the  wind — [disease 
quickly  carries  off  the  aged,  as  a  draft  of  wind  speedily  extin¬ 
guishes  a  candle  placed  in  it]. 

After  the  pig  has  been  killed,  to  speak  of  the  price — [to  take 
an  improper  advantage  of  circumstances]. 

Where  there  is  musk,  there  will,  of  course,  be  perfume;  it 
will  not  be  necessary  to  stand  in  the  wflnd — [talent  and  worth 
will  manifest  themselves  without  resorting  to  trickery]. 

The  heart  of  a  man,  the  stomach  of  an  ox — [excessive  covet¬ 
ousness]. 

A  rat  and  a  cat  to  sleep  together— [bad  people  to  profess  to 
agree  together]. 

The  dog  lords  it  over  the  cat’s  rice — [interference  in  other 
people’s  affairs]. 

A  thief’s  mouth  uttering  imperial  language — [a  bad  man 
can  talk  speciously  and  honestly]. 

To  mistake  a  village  squire  for  the  emperor — [not  to  per¬ 
ceive  essential  differences  in  persons  or  things]. 


270  MISCELLANEOUS  OPINIONS  AND  PRACTICES. 


To  turn  a  summersault  in  an  oyster-shell — [to  suppose  or  to 
plan  an  impossibility]. 

To  stand  on  two  ships  at  once — [impossible  to  do  the  same 
thing  at  the  same  time  in  two  different  places]. 

A  basket  of  grain  producing  only  a  pound  of  chicken-meat 
— [indicates  a  money-losing  business]. 

An  oily  mouth  and  a  heart  like  a  razor — [one  w'ho  makes 
pleasant  and  specious  promises,  but  who  has  evil  intentions]. 

The  carpenter  makes  the  cangue  which  he  himself  may  be 
doomed  to  wear — [men  often  unwittingly  do  what  eventually 
harms  themselves], 

A  blind  fowl  picking  at  random  after  worms — [working 
without  skill]. 

A  toad  iii  a  well  can  not  behold  the  whole  heavens  :  to  look 
at  the  heavens  from  the  bottom  of  a  well — [contracted  ideas]. 

Climbing  a  tree  to  hunt  for  fish — [to  look  for  things  where 
they  can  by  no  probability  be  found]. 

To  eat  one’s  rice  looking  toward  the  heavens — [a  quiet  and 
approving  conscience]. 

The  mouth  of  Buddha,  but  the  heart  of  a  serpent — [a  man 
of  pleasant  exterior,  but  wicked  heart]. 

In  a  melon-patch,  do  not  stoop  down  to  arrange  your  shoes ; 
under  a  plum-tree,  do  not  lift  your  hand  to  adjust  your  cap — 
[avoid  appearances  of  evil]. 

To  covet  another  man’s  horse,  and  lose  one’s  own  ox — [to 
lose  what  property  one  has  already  in  efforts  to  acquire  more]. 

To  carry  an  olive  on  the  pate  of  a  Buddhist  priest — [to  at¬ 
tempt  what  can  not  be  readily  done]. 

If  one  has  a  mind  to  beat  the  stone,  the  stone  will  have  a 
hole  in  it — [persevering  industry  overcomes  obstacles]. 

To  grind  down  an  iron  jiestle  to  make  a  needle  of — [indom¬ 
itable  perseverance  in  efforts  to  accomplish  a  desired  object]. 

The  kettle  of  him  who  has  a  wicked  heart  is  full  of  rice ; 
the  kettle  of  him  whose  heart  coincides  with  the 'doctrines  of 
heaven  has  none — [prosperity  in  business  is  not  a  sign  or  proof 
of  the  rectitude  of  one’s  principles.  That  the  wicked  have 
plenty  to  eat  is  no  indication  of  the  approval  of  heaven]. 

None  will  carry  on  a  money-losing  business,  but  some  will 
engage  in  a  head-losing  occupation — [men  will  try  to  make 
money  by  any  means,  hoM'ever  unlawful,  which  may  even  re- 


OTHER  PROVERBS  AND  BOOK-PHRASES. 


271 


suit  in  their  own  decapitation,  while  they  Avill  not  sell  goods 
at  less  than  cost,  or  engage  in  an  employment  which  affords 
no  profit]. 

Don’t  tell  a  man  with  a  full  stomach  that  you  are  hungry — 
[one  just  after  a  plentiful  repast  does  not  readily  sympathize 
with  the  feelings  of  a  hungry  man]. 

To  nourish  a  rat  to  eat  a  hole  in  one’s  bags — [to  support 
for  a  time  a  man  in  one’s  family  who  requites  favors  received 
by  robbing  or  in  some  other  way  injuring  his  benefactor]. 

A  house  on  fire  is  a  fine  sight,  but  it  inflicts  great  damage 
on  the  owner — [appearances  at  a  distance  are  often  deceptive; 
things  are  not  to  be  decided  about  simply  by  their  appearance]. 

In  passing  over  the  day  in  the  usual  wTay  there  are  four 
ounces  of  sin — [every  man  is  a  sinner]. 

Money  in  the  hands  of  a  poor  man,  rice  in  the  basket  of  a 
beggar — [indicates  the  loss  of  money  or  property  without  hope 
of  recovery,  just  as  the  poor  man  spends  the  money  he  has  re¬ 
ceived,  and  the  beggar  eats  up  the  rice  he  has  begged,  having 
nothing  left]. 

When  you  converse  in  the  road,  (remember)  there  are  men 
in  the  grass. 

The  neighboring  walls  have  ears — [much  like  the  Western 
proverb,  “  The  wall  has  ears]. 

He  that  has  wealth  and  wine  has  many  friends. 

If  one  has  plenty  of  money,  but  no  child,  he  can  not  be 
reckoned  rich ;  if  one  has  children,  but  no  money,  he  can  not 
be  considered  pool’. 

A  poor  man,  though  living  in  the  crowded  mart,  no  one  will 
notice ;  a  rich  man,  though  dwelling  amid  the  remote  hills,  his 
distant  relative  will  visit. 

An  upright  heart  does  not  fear  demons. 

Correct  one’s  self,  then  correct  others. 

Seeing  an  opportunity  to  make  money,  one  should  think  of 
righteousness. 

A  covetous  heart  is  never  satisfied. 

To  have  a  bad  child  is  not  as  well  as  to  have  none. 

He  who  does  according  to  heaven  will  be  preserved ;  he 
who  opposes  heaven  will  perish. 

According  to  heaven  and  according  to  fate,  not  according 
to  man. 


272  MISCELLANEOUS  OPINIONS  AND  PRACTICES. 


Calamity  comes  from  heaven. 

All  things  are  according  to  heaven. 

The  doctrines  of  heaven  confer  happiness  on  the  good  and 
misery  on  the  evil. 

A  rich  man  regards  a  thousand  mouths  (in  his  family)  as  too 
few;  the  poor  man  thinks  his  one  too  many. 

If  men  have  good  desires,  heaven  will  assuredly  grant  them. 

If  one  does  good,  heaven  will  bestow  on  him  a  hundred 
blessings. 

If  one  does  not  good,  heaven  will  send  upon  him  a  hundred 
evils. 

To  die  or  to  live  is  according  to  fate. 

To  be  wealthy  or  to  be  honored  with  office  is  according  to 
heaven. 

Great  goodness  and  great  wickedness,  sooner  or  later,  are 
sure  to  be  rewarded. 

The  doctrines  of  heaven  are  not  selfish. 

True  doctrine  can  not  injure  the  true  scholar. 

Of  ten  thousand  evils,  lewdness  i^,the  head. 

Of  one  hundred  virtues,  filial  piety  is  the  first. 

Chinese  Cursing. 

Foreign  residents  in  China,  not  familiar  with  the  spoken  lan¬ 
guage,  have  very  imperfect  notions  in  regard  to  the  extent  and 
the  kind  of  cursing  constantly  indulged  in  by  the  jieople  about 
them.  Not  unfrequently  do  servants  apply  to  their  foreign 
employers  the  vilest  of  language,  even  uttering  it  in  their  hear¬ 
ing,  and  interlarding  it  with  horrible  cursing,  knowing  that 
their  words  will  not  be  intelligible. 

Some  of  the  common  sayings  of  the  Chinese,  when  angry 
with  each  other,  are  recorded,  not  because  these  sayings  in 
themselves  are  interesting  or  profitable  to  hear  or  to  read,  but 
because  they  illustrate  the  nature  of  Chinese  heathenism  gen¬ 
erally,  and  help  to  corroborate  the  truth  of  the  startling  lan¬ 
guage  used  by  an  apostolic  writer  in  describing  the  depravity 
of  mankind  :  '■'■Their  throat  is  an  open  sepulchre ;  the  poison 
of  asps  is  under  their  tongue  ;  whose  mouth  is  full  of  cursing 
and  bitterness.”  Besides,  one  of  the  best  ways  of  learning  the 
real  moral  condition  of  a  people  is  to  ascertain  how  they  talk 
when  excited  or  exasperated. 


NATURE  OF  CHINESE  CURSING. 


278 


The  Chinese  have  a  large  vocabulary  of  curses,  oaths,  and 
imprecations.  On  the  most  trivial  occasions,  they  almost  with¬ 
out  exception  are  in  the  habit  of  imprecating  upon  those  who 
have  excited  their  anger  the  most  direful  vengeance,  or  ex¬ 
pressing  their  feelings  in  the  most  filthy  language.  Their  com¬ 
mon  language,  when  offended  or  insulted,  is  usually  of  the  most 
vile  description,  abounding  with  indelicate  and  obscene  allu¬ 
sions.  They  seem  to  strive  with  themselves,  as  though  a  wra- 
ger  were  at  stake,  who  shall  excel  in  the  use  of  filthy,  loath¬ 
some,  and  vindictive  terms.  It  is  one  of  the  most  common- oc¬ 
currences  in  the  public  streets  for  two  or  more  Chinese,  or  par¬ 
ties  of  Chinese,  to  bandy  back  and  forth  the  most  vulgar  lan¬ 
guage,  and  utter  the  most  dreadful  curses  on  each  other. 

The  Chinese  here  have  a  saying  that  their  “  mouths  are  ex¬ 
ceedingly  filthy,”  and  no  one  who  has  acquired  their  dialect 
can  have  the  least  doubt  of  its  truth.  They  have  another  say¬ 
ing  that  the  “  heart  of  woman  is  superlatively  poisonous,” 
meaning  that  the  language  uttered  by  females,  when  cursing 
others,  is  more  virulent  and  filthy  than  that  used  by  men.  It 
is  not  easy  for  a  foreigner  to  perceive  the  truth  of  this  saying 
when  both  sexes  seem  to  have  arrived  at  the  highest  attaina¬ 
ble  facility  in  heaping  the  vilest  language  and  the  most  awful 
curses  upon  those  with  whom  they  happen  to  be  at  variance. 

The  specimens  given  go  to  show  how  far  this  people  come 
short  of  practicing  the  pure  and  divine  principles  of  the  Bible : 
“Love  your  enemies  ;  bless  them  that  curse  you.”  A  transla¬ 
tion  of  the  vile  and  lewd  forms  of  vituperation  and  cursing  is 
not  attempted,  but  only  those  which  are  used  by  respectable 
people,  if  indeed  those  who  use  such  language  can  be  called 
respectable.  All  classes  of  society,  whether  Confucianists,  Bud¬ 
dhists,  or  Rationalists,  without  distinction  of  sex  or  profession 
in  life,  indulge  with  spirit  in  cursing  those  who  have  aroused 
their  angry  passions. 

May  the  Five  Emperors  catch  you ! 

May  the  Five  Emperors  arrest  you  at  your  door ! 

[The  five  “  emperors”  or  “  rulers”  are  certain  five  gods, 
much  worshiped  at  this  place,  who  are  believed  to  govern  the 
cholera,  pestilence,  and  epidemic  diseases  generally.  The  idea, 
in  such  curses  as  the  above,  is,  May  you  die  by  the  cholera! 
May  you  perish  by  the  pestilence!] 

M  2 


274  MISCELLANEOUS  OPINIONS  AND  PRACTICES. 


When  you  die,  may  you  go  to  Hades,  and  hare  your  bowels  ripped  open ! 

May  you  be  fried  in  the  caldron  of  oil  1 

May  your  tongue  be  cut  off! 

May  you  be  thrown  on  the  mountain  of  knives ! 

[These  refer  to  different  kinds  of  punishments  supposed  to 
prevail  in  the  lower  world ;  and  the  wish  of  the  speaker  is, 
that  he  whom  he  curses  may  be  treated  after  death  in  the  man¬ 
ner  indicated.] 

May  you  have  none  left  to  open  the  door  and  to  trim  the  lamp ! 

May  your  children  and  your  husband  perish !  (said  to  a  married  woman.) 

May  the  pestilence  deprive  you  of  posterity! 

May  you  not  live  to  adult  age ! 

May  you  die  before  marriage ! 

May  your  incense-furnace  be  turned  bottom  side  up  on  the  wall  1 

May  your  posterity  be  cut  off! 

[These  all  indicate  the  worst  calamity  that  can  befall  one,  in 
the  estimation  of  the  Chinese,  i.  e.,  to  have  no  one  to  burn  in¬ 
cense  before  his  ancestral  tablet,  and  no  one  to  transmit  to  aft¬ 
er  ages  the  family  name.  It  is  plainly  asserted  in  the  curse, 
“Let  your  posterity  be  cut  oyfT] 

May  fish  devour  you  ! 

May  fish  be  your  coffin,  and  water  be  your  grave ! 

[May  you  die  by  drowning,  and  your  body  never  be  found 
by  friends.] 

May  the  crows  pick  out  your  eyes ! 

May  your  body  be  in  one  place  and  your  head  in  another  ! 

When  you  die  may  your  corpse  be  unburied ! 

May  your  corpse  be  eaten  by  dogs ! 

[These  all  imply  sudden  and  violent  death,  with  the  corpse 
left  unburied.] 

May  you  die  in  prison  ! 

May  your  corpse  be  dragged  out  of  the  hole  in  the  wall ! 

[To  die  in  prison  is  considered  very  ignominious,  because 
the  corpse  is  not  allowed  to  be  carried  out  through  the  door, 
but  is  pulled  out  of  the  prison  through  an  aperture  made  in 
the  wall  on  the  back  side  of  the  premises.] 

May  the'  village  constable  attend  to  your  remains ! 

[May  you  be  buried  at  public  expense  as  a  pauper.] 

After  death  may  you  never  be  born  again  ! 

[Let  your  punishment  in  Hades  be  eternal.] 

May  five  horses  pull  you  to  pieces  ! 


EXAMPLES  OF  CHINESE  CUESING. 


275 


[May  your  death  be  caused  by  five  horses  attached  to  your 
body — one  to  the  head,  two  to  the  arms,  and  two  to  the  legs.] 

May  the  hour  when  you  die  be  unknown  ! 

[The  Chinese  regard  it  as  a  great  calamity  not  to  know  and 
record  the  exact  time  df  one’s  death.] 

On  the  mountains  may  you  meet  with  tigers,  and  on  the  plains  with  ser¬ 
pents  ! 

[May  you  every  where  be-  surrounded  with  peril.] 

May  your  corpse  be  carried  to  its  burial  in  a  white  coffin ! 

[«.  e.,  unstained  or  unpainted.  This  imprecates  death  in  ex¬ 
treme  poverty,  and  without  friends  able  and  willing  to  procure 
a  decent  coffin  for  one’s  burial.] 

May  you  die  by  the  roadside  ! 

May  you  perish  by  the  corner  of  the  street ! 

May  you  die  in  the  middle  of  the  road  ! 

May  you  die  before  you  get  half  way  home  ! 

May  the  border  of  the  paddy-field  be  your  pillow  ! 

May  your  whole  family  be  jammed  into  one  coffin ! 

May  the  five  thunders  strike  you  dead  ! 

Let  the  fire  of  heaven  consume  you  ! 

May  you  be  born  again  as  a  dog  or  a  hog ! 

May  you  be  hacked  into  ten  thousand  pieces  ! 

May  your  bowels  rot  inch  by  inch ! 

May  your  hands  and  feet  rot  off ! 

May  demons  carry  you  off! 

The  reader  can  understand  from  what  is  obviously  contained 
in  these  examples,  and  can  infer  from  what  was  suggested  in 
the  remarks  immediately  preceding  them,  the  real  moral  con¬ 
dition  of  the  people  in  this  most  populous  of  empires.  Yet 
some  strangers  “  from  afar”  not  unfrequently  deride  the  idea 
that  they  stand  in  any  need  of  the  Christian  religion,  affirming 
that  their  own  religions  are  sufficient  for  all  their  wants.  It 
is  evident  that  their  own  religions  do  not  make  them  either 
pure  in  their  language  or  pure  in  their  thoughts.  How  infi¬ 
nitely  do  they  need  the  renovating  and  purifying  influences  of 
the  religion  of  Jesus  Christ ! 

Preparation  and  TJse  of  Mock-money. 

Women  usually  perform  the  work  of  running  into  small 
moulds  the  tin  used  in  preparing  mock-money,  making  each 
piece  of  unbeaten  tin  about  one  inch  wide  by  two  inches  long, 
and  quite  thin.  An  apprentice  or  unskillful  workman  takes  a 


276  MISCELLANEOUS  OPINIONS  AND  PKACTICES. 


sufficient  number  of  these  pieces  between  the  thumb  and  fore 
finger  of  his  left  hand  to  amount  to  an  inch  in  thickness,  and 
lays  one  end  of  the  lot  on  the  surface  of  a  large  smooth  stone, 
by  which  he  sits,  and  with  the  other  hand,  holding  a  heavy 
hammer,  beats  the  tin  laid  on  the  stone  blow  after  blow.  Aft¬ 
er  a  while  he  takes  hold  of  the  other  end,  beating  in  the  same 
way  the  end  which  he  previously  held  between  his  thumb  and 
fore  finger.  He  continues  this  process  until  the  pieces  become 
several  times  as  large  as  at  first.  They  are  then  given  over  to 
a  better  workman,  who  lays  the  whole  down  on  the  stone, 
where  he  steadies  one  end  with  his  left  hand,  while  he  beats 
the  other  end  with  the  hammer  held  in  his  right  hand.  The 
hammer  must  be  brought  down  with  skill,  touching  the  tin 
evenly,  else  the  upper  sheets  would  be  badly  torn  or  the  whole 
injured.  During  the  process  of  beating,  before  it  has  acquired 
the  desired  thinness,  it  is  steamed  two  or  three  times,  and  a 
kind  of  powder  sprinkled  between  the  sheets,  so  that  they  will 
not  adhere  together  and  become  a  solid  mass,  owing  to  the 
constant  and  heavy  pounding.  The  nearer  it  is  to  being  fin¬ 
ished  the  greater  the  skill  of  the  workman,  the  tin  passing  gen¬ 
erally  through  the  hands  of  four  or  five  different  workmen. 
When  it  is  sufficiently  thin,  the  two  by  one  inch  piece  has  be¬ 
come  two  feet,  more  or  less,  in  length,  by  one  foot  or  one  and 
a  half  feet  wide.  For  some  time  before  it  is  conqfieted  a  large 
piece  of  very  thick  pasteboard  is  put  over  the  upper  sheet 
when  pounded,  in  order  to  prevent  the  sheets  from  being  as 
badly  torn  and  damaged  as  they  otherwise  would  be.  When 
pounded  sufficiently  thin,  the  edges  of  the  mass  of  tin-foil  are 
trimmed,  and  the  foil  is  sent  to  market,  where  it  brings  from 
fifty  cents  to  one  dollar  per  pound,  according  to  the  quality  of 
the  article. 

The  manufacturer  of  mock-money  cuts  the  tin-foil  into  dif¬ 
ferent  sizes  and  shapes,  according  to  the  kinds  of  mock-money 
he  proposes  to  make  out  of  it.  Some  parcels  are  twelve  or  fif¬ 
teen  inches  square,  and  others  less  than  two  inches. 

The  labor  of  pasting  the  tin-foil  upon  paper  is  almost  exclu¬ 
sively  done  by  women  and  girls  belonging  to  poor  families. 
The  tin-foil  is  taken  to  their  houses,  together  with  the  paper  on 
which  they  are  to  paste  it,  already  prepared  for  their  hands. 
Their  wages  are  graduated  by  the  amount  of  labor  performed. 


CONCERNING  MOCK-MONEY. 


277 


If  they  work  skillfully,  fast  workers  may  earn  from  one  hund¬ 
red  to  one  hundred  and  fifty  cash  per  day.  Young  girls  and 
the  unskillful  women  often  make  only  from  fifty  to  one  hund- 
dred  cash  per  day,  or  from  five  to  ten  cents,  they  boarding 
themselves.  If  unskillful,  they  are  apt  to  spoil  the  sheets  of 
tin-foil.  The  least  strength  used  unskillfully  injures  the  foil  so 
that  it  becomes  worthless  until  re-melted  and  re-made.  In  the 
suburbs  of  this  city  there  are  doubtless  several  thousand  poor 
families,  the  females  of  which  perform  comparatively  little 
work  during  their  whole  lives  other  than  pasting  the  tin-foil 
upon  paper,  to  be  used  in  superstitious  and  idolatrous  cere¬ 
monies. 

There  is  a  large  amount  of  capital  invested  in  the  prepara¬ 
tion  of  mock-money  paper  at  this  place.  There  are  more  than 
thirty  large  establishments  where  it  is  kept  for  sale,  of  differ¬ 
ent  sizes  and  shapes.  A  certain  kind,  made  in  sheets  twelve 
or  fifteen  inches  square,  is  exported  largely  to  Tientsin,  in  Pe- 
chile,  and  to  ports  in  Shantung  province.  Another  kind,  con¬ 
sisting  of  small  sheets,  is  exported  extensively  to  southern  and 
to  northern  ports. 

When  the  foil  remains  of  its  natural  color  the  paper  money 
is  believed  to  represent  silver,  and,  when  burnt,  to  be  obtained 
by  the  dead  or  the  gods  for  whom  it  is  designed.  The  will 
of  the  owner  in  this  world  is  believed  to  decide  the  question 
who  receives  the  remittance  in  the  other  world?  When  the  tin- 
foil  is  colored  yellow  by  passing  over  it  a  brush  which  has 
been  dipped  in  a  decoction  of  the  flowers  of  a  certain  kind  of 
cassia,  it  represents  gold,  which  in  like  manner  is  remitted  to 
invisible  parties  by  the  agency  of  fire. 

A  kind  of  mock-money,  called  foreign  cash,  is  made  out  of 
a  round  piece  of  pasteboard  of  the  size  of  a  dollar.  Tin-foil 
is  then  pasted  on  both  sides.  Rude  impressions  of  the  ob¬ 
verse  and  the  reverse  sides  of  a  Spanish  dollar  are  then  made 
upon  the  opposite  sides  of  the  pasteboard.  When  burnt  in 
the  usual  manner  in  connection  with  worship  or  superstitious 
ceremonies,  each  piece  is  believed  to  become  a  dollar  in  the 
other  world. 

Another  kind  of  mock-money,  representing  copper  cash, 
consists  simply  of  oblong  pieces  of  coarse  paper,  each  piece 
having  eight  or  ten  holes,  and  each  hole  representing  one  cash. 


278  MISCELLANEOUS  OPINIONS  AND  PRACTICES. 


In  the  front  part  of  funeral  processions,  sometimes  round  pieces 
of  yellow,  brown,  or  white  paper,  about  two  inches  in  diame¬ 
ter,  with  a  hole  in  the  centre  of  each,  representing  a  cash,  are 
scattered  along  the  road,  to  buy  the  right  of  way  from  the  spir¬ 
its,  which  might  otherwise  disturb  the  corpse  en  route  to  the 
grave. 

After  burning  a  quantity  of  mock-money  in  one  place,  the 
ashes  are  carefully  treasured  up  for  the  small  particles  of  tin 
which  they  contain.  These  ashes  are  sold  by  weight  to  men 
who  go  around  from  house  to  house  for  the  purpose  of  buying 
them.  By  the  process  of  heating,  the  particles  of  tin  are  col¬ 
lected  together  and  separated  from  the  paper  ashes.  This  tin  is 
again  sold  to  those  who  are  engaged  in  the  manufacture  of  tin- 
foil  by  beating,  who  prepare  it  for  pasting  upon  paper  in  a  man¬ 
ner  similar  to  that  which  has  been  described.  The  paper  with 
the  foil  upon  it  is  burnt,  the  ashes  again  gathered  up,  the  par¬ 
ticles  of  tin  re-melted,  re-pounded,  re-pasted  upon  paper,  etc. 
And  yet  the  people  delude  themselves  with  the  idea  that  the 
mock-money  becomes  real  silver  or  gold,  according  to  its  col¬ 
or,  when  burnt,  which  their  deceased  friends  aud  relatives,  or 
the  gods,  receive  and  use  in  the  land  of  spirits ;  while  they,  at 
the  same  time,  are  collecting  the  ashes  for  the  tin  they  contain, 
and  selling  them  for  money,  to  be  re-melted  and  re-manufac¬ 
tured  into  mock-money  for  repeated  use  in  this  world !  The 
practice  of  burning  some  of  this  mock-money  on  almost  all  oc¬ 
casions  of  worshiping  the  spirits  of  the  departed  or  the  gods 
seems  to  suffer  no  abatement,  but  rather  to  increase  from  year 
to  year.  An  immense  amount  of  it  is  consumed  yearly  in  this 
part  of  the  empire.  No  family  is  too  poor  to  procure  mock- 
money  when  occasion  demands ;  and  no  heathen  family  is  so 
intelligent,  or  so  free  from  the  trammels  of  custom,  as  not  to  be 
in  the  habit  of  buying  and  burning  it. 


CONCERNING  JUGGLERS. 


279 


CHAPTER  XII. 

miscellaneous  opinions  and  practices — Continued. 

Jugglers:  Description  of  several  Sleight-sf-hand  Tricks.  —  Gamblers  ■  Gam¬ 
bling  common. — Many  Methods. —  Farces;  Various  popular  Farces. — 
Sports  and  Flays Shuttlecock. —  Lion  pursuing  a  Ball. —  Manoeuvring 
the  Dragon. — Playacting :  An  Emperor  of  the  Tang  Dynasty  one  of  the 
Gods  worshiped  by  Playactors. — Bands  of  Actors  numerous. — Female 
Characters  personated  by  Boys. — No  Theatres  in  China  — Theatricals  per¬ 
formed  on  Platforms  in  the  Street  and  in  Temples. — No  Admittance  Fee. 
— Plays  usually  historical. — Theatricals  often  connected  with  rendering 
Thanksgiving  to  the  Gods. — Jottings  on  various  Subjects:  Honorary  Por¬ 
tals,  commemorating  the  Virtues  of  distinguished  Persons,  erected  by  spe¬ 
cial  Permission  of  the  Emperor. — Numerous  at  Fuhchau. — Sometimes 
erected  during  the  Lifetime  of  the  Individual  honored. — Fine  Portal  at 
Tating,  in  the  Southern  Suburbs — Superstitious  Ideas  in  regard  to  Thun¬ 
der  and  Lightning. — Both  worshiped  — Only  the  unfilial  or  the  uncom¬ 
monly  wicked  “killed”  by  Thunder. — Superstitious  Ceremony,  called  the 
“  Thunder  Charm,”  performed  to  facilitate  the  Departure  of  Thunder  after 
killing  one. — Singular  Method  of  publicly  honoring  a  Friend  or  a  Man¬ 
darin. — Description  of  Method. — Communicating  glad  Tidings. — Singu¬ 
lar  Manner  of  publishing  the  Sex  of  a  Child  — Presenting  “  a  private  Cer¬ 
emony.” — Vendors  of  Curiosities  often  bribe  Gate-keepers  and  Servants. — 
Money  often  paid  to  Middle-men  by  Servants  and  Teachers.  — Head  Con¬ 
tractors  make  Presents  to  the  Servants  of  their  Employer.  —  Tenants 
sometimes  give  to  the  Servants  of  Landlords  a  Percentage  on  the  Sum 
paid  as  Rent. — Instance. — Pernicious  Influence  of  these  Customs. 

Jugglers. 

In  this  city  there  are  not  a  few  men  who  make  their  living 
by  performing  wonderful  tricks  for  the  amusement  of  others. 

Some  of  the  sleight-of-hand  performances  are  quite  inexplica¬ 
ble  to  those  who  have  not  been  initiated  into  the  secret,  and 
seem  impossible  of  achievement,  while  others  are  evidently 
done  only  after  long  practice,  but  are  such  as  most  people  could 
do,  to  some  satisfactory  extent,  if  they  pleased  to  turn  their 
attention  to  such  things. 

Some  very  common  jugglers’  tricks  are  such  as  these:  Ly¬ 
ing  down  on  the  back  and  causing  a  large  earthen  water  ves- 


280 


MISCELLANEOUS  OPINIONS  AND  PRACTICES. 


sel  to  revolve  around  and  around 
on  the  soles  of  the  feet,  which  are 
turned  up  toward  the  sky.  An¬ 
other  is  to  cause  a  candlestick, 
in  wrhich  is  a  lighted  candle,  to 
stand  erect  on  the  top  of  one’s 
head  while  he  sings  some  ditty 
to  the  sound  of  clap-traps  which 
he  swings  or  works  in  his  hands. 
Another  is  to  balance  a  common 
plate  on  the  upper  point  of  a 
short  perpendicular  stick,  which 
is  placed  for  support  by  its  lower 
point  on  another  stick  held  in  the 
mouth  of  the  performer,  the  plate 
spinning  around  with  very  great 
velocity.  The  wonder  of  this 
truly  wonderful  performance  is 
the  ease  with  which  the  plate  is 
made  to  spin  around  so  fast. 
Sometimes  one  passing  along  the 
streets  will  see  a  man  playing 
with  three  or  five  rings,  some  six 
or  eight  inches  in  diameter,  in  a 
draw  a  crowd  around  him.  Pie 
throws  the  rings  up  into  the  air  separately,  catching  them  in 
his  hand  when  they  seem  joined  together,  or  linked  into  each 
other  like  a  chain.  The  performer  throws  the  rings  into  a  va¬ 
riety  of  shapes  without  the  slightest  hesitation  or  mistake. 

.  Another  man  will  be  seen  throwing  up  three  sticks,  one  after 
the  other,  keeping  two  of  them  in  the  air.  With  each,  as  he 
catches  it  on  falling,  he  gives  a  rap  on  a  drum  placed  before 
him.  Sometimes  three  kitchen-knives  are  thrown  up  in  the 
same  manner,  and  caught  as  they  fall,  one  by  one,  and  tossed 
up  again.  When  knives  are  used  no  drum  is  struck. 

At  other  times  the  street  may  be  rendered  impassable  for 
the  time  being  by  any  but  daring  foot-passengers  by  the  ex¬ 
ploits  of  a  man  who  has  taken  possession  of  it,  and  is  playing 
with  a  ball  of  iron  or  lead,  weighing  several  pounds,  attached 
to  the  end  of  a  strong  but  small  rope,  some  twenty  or  thirty 

. 


JUGGLER  SPINNING  A  PLATE  AROUND. 


manner  which  never  fails  to 


SLEIGHT-OF-HAND  TRICKS, 


281 


feet  long.  He  is  engaged  in  forcing  the  hall  forward  and 
drawing  it  hack  by  the  cord  attached ,  which  he  holds  in  one 
hand ,  in  a  line  parallel  loith  the  ground ,  and  about  as  high  as 
his  neck.  The  ball  passes  and  repasses  by  him  very  swiftly, 
nearly  as  quick  as  he  can  stretch  out  and  draw  in  the  hand 
which  has  hold  of  the  string.  It  proceeds  both  sides  from  him 
to  the  extent  of  twelve  or  fifteen  feet.  The  wonder  of  the 
performance  consists  in  the  apparent  ease  with  which  the  dif¬ 
ficult  feat  is  done,  the  speed  of  the  ball,  and  the  precision  with 
which  it  flies  backward  and  forward,  he  all  the  time  not  touch¬ 
ing  the  ball.  If  he  were  to  whirl  the  ball  around  his  head  at 
the  distance  of  the  end  of  the  string,  there  would  be  in  that 
operation  nothing  wonderful ;  but  he  forces  it  back  and  forth, 
in  a  parallel  line  with  the  ground,  with  nearly  the  same  speed 
and  certainty  of  motion  that  he  could  attain  by  giving  it  a  cir¬ 
cular  motion  around  his  head.  If  the  ball  should  hit  against  his 
own  head  while  performing  thus,  it  would  crush  it  or  dash  his 
brains  out,  in  all  probability  ;  or  if  it  should  impinge  against 
the  head  of  any  of  the  people  in  the  street,  the  result  would 
be  similar.  Every  one,  however,  gives  a  wide  berth  to  the 
ball.  The  performer,  at  the  end  of  each  trick-of-hand  and  ex¬ 
hibition  of  skill,  expects  a  contribution  of  cash  from  the  spec¬ 
tators  as  the  reward  of  his  efforts  for  their  amusement. 

What  among  the  Chinese  is  regarded  as  particularly  won¬ 
derful  is  a  performance  described  as  follows:  The  juggler  pre¬ 
tends  to  kill  his  son,  and  plants  a  melon-seed.  The  spectators 
behold  him  apparently  kill  his  boy  with  blows  from  a  sword, 
cutting  off  his  legs  and  arms.  He  then  covers  up  the  muti¬ 
lated  parts  under  a  blanket  placed  on  the  ground.  In  a  short 
time  the  corpse  is  gone,  and  is  nowhere  to  be  found,  having 
seemingly  vanished  from  the  place.  Having  planted  the  mel¬ 
on-seed  in  a  flower-pot  filled  with  earth,  after  a  while,  on  lifting 
up  the  blanket,  there  is  seen  a  large  melon  on  the  ground.  If 
a  spectator  expresses  a  wish  that  the  melon  should  vanish  also, 
the  blanket  is  thrown  over  it.  After  waiting  a  little  while,  on 
again  lifting  the  covering  the  melon  is  nowhere  in  sight.  Yet 
a  short  time  spent  in  waiting,  and,  on  removing  the  blanket, 
there  will  be  seen  the  lad  who  had  apparently  been  killed  and 
mutilated  but  a  little  while  previously,  living  and  well,  with¬ 
out  any  mark  of  having  been  injured. 


282 


MISCELLANEOUS  OPINIONS  AND  PRACTICES. 


Sometimes  the  spectator  sees  him  cut  out  a  diminutive  door 
and  child  with  a  pair  of  scissors  out  of  common  paper,  and 
place  them  under  the  blanket.  In  a  short  time  these  things 
have  disappeared,  and  a  bowl  of  vegetables  appear  under  the 
blanket  in  their  stead.  A  spectator  hands  the  performer  an 
empty  bottle,  and  requests  him  to  fill  it  with  spirits.  It  is  put 
under  the  blanket,  and  in  a  short  time,  on  taking  it  out,  be¬ 
hold,  it  is  filled  with  spirits  of  the  best  quality ! 

The  following  feats  are  sometimes  performed :  A  man,  hav¬ 
ing  only  a  pair  of  trowsers  on  his  loins,  with  a  boy  to  assist 
him,  clears  a  space  in  a  crowd  about  twenty  or  thirty  feet  in 
diameter. 

From  time  to  time  he  puts  into  his  mouth  several  common 
sewing  needles,  and  some  thread  separately.  By-and-by  he 
pulls  out  of  his  mouth  several  threads,  each  having  strung  upon 
them  a  number  of  needles. 

He  pretends  to  swallow  several  metal  balls,  one  at  a  time, 
each  nearly  an  inch  in  diameter,  and  then  points  out  the  places 
where  they  will  appear  just  under  the  skin,  as  on  his  neck,  or 
about  the  middle  of  his  stomach.  And,  sure  enough,  they 
seem  to  be  just  where  he  points  out,  their  appearance  being 
indicated  by  a  rising  of  the  skin  about  as  high  and  as  large  as 
would  be  the  case  if  one  of  the  balls  had  really  been  there. 

He  snatches  from  time  to  time  from  the  ground  a  handful 
of  slips  of  paper,  which  he  crams  in  his  mouth  until  his  cheeks 
protrude,  and  he  is  unable  to  articulate  distinctly.  He  now 
places  his  hands  on  his  hips,  and  pretends  to  be  causing  his 
breath  to  pass  through  the  mass  of  paper  in  his.mouth.  In  a 
few  moments  a  small  stream  of  smoke  proceeds  from  his 
%  mouth,  just  as  though  the  paper  was  on  fire,  which  is  really 
the  case.  He  continues  to  force  his  breath  out  through  the 
paper,  and  the  smoke  becomes  more  dense,  until  it  pours  forth 
from  his  mouth  in  a  constant  stream  to  the  distance  of  two  or 
three  feet.  The  spectators  in  front  of  him  can  see  the  tire  in 
the  centre  of  the  mass  of  paper  in  his  mouth.  As  he  contin¬ 
ues  to  fan  the  fire  with  his  breath,  a  larger  and  larger  quan¬ 
tity  of  paper  is  ignited,  until  apparently  half  of  the  mass  is 
ignited,  and  smoke  and  sparks  issue  from  his  mouth  continu¬ 
ally,  and  the  man  acts  as  though  he  felt  the  heat  very  sensibly. 
Considerable  merriment  prevails  among  the  spectators  as  they 


CONCERNING  GAMBLERS. 


283 


look  upon  the  man  whose  mouth  is  full  of  fire.  His  grimaces 
and  contortions  are  irresistible. 

After  a  short  time,  occupied  principally  by  collecting  cash 
from  his  wondering  and  amused  spectators,  he  commences  to 
pull  out  of  his  mouth  a  paper  ribbon,  being  about  an  inch  and 
a  quarter  wide.  As  he  passes  along  around  the  outside  of  the 
cleared  circle,  he  drops  the  paper  ribbon  on  the  ground,  until 
he  has  passed  two  or  three  times  around  it,  where  it  lies  for 
the  time  being,  while  he  proceeds  to  perform  some  other  feat. 

He  takes  a  pair  of  Chinese  brass  swords,  about  twenty  inches 
long  exclusive  of  the  hilt.  The  blades  are  about  an  inch  and 
a  half  wide,  and  are  flat,  and  the  edges  are  not  sharp.  He 
places  these  flatwise,  one  upon  the  other,  and  then  puts  them 
into  his  mouth,  point  first,  and  both  at  a  time.  He  throws  his 
head  back,  so  that  his  face  is  about  at  an  angle  of  forty-five  de¬ 
grees  with  the  ground,  and  forces  the  two  swords  downward. 
He  continues  to  press  down  upon  the  hilts  until  all  but  the 
hilts,  and  three  or  four  inches  of  the  part  of  the  blades  nearest 
the  hilts,  have  disappeared.  While  the  swords  are  in  this  po¬ 
sition,  he  walks  slowly  around  the  arena,  facing  the  spectators, 
some  of  whom  are  within  three  or  four  feet  of  him.  There  is 
evidently  no  deception  in  regard  to  the  swords  being  in  his 
mouth,  and  extending  downward.  His  boy  at  this  juncture 
calls  upon  the  spectators  to  throw  cash  into  the  arena,  which 
is  done  oftentimes  liberally.  After  a  while  the  swords  are 
drawn  out  of  his  mouth  and  handed  to  those  of  the  spectators,' 
who  manifest  a  desire  to  handle  and  scrutinize  them. 

Gamblers. 

The  Chinese  are  noted  gamblers,  and  have  invented  a  great 
many  methods  of  playing  for  amusement  or  for  money.  .The 
shops  opened  for  gamblers  are  very  numerous  in  some  streets 
and  in  some  localities.  Into  these  dens  it  is  not  an  unfrequent 
occurrence  that  several  practiced  sharpers  combine  to  lead 
some  unsophisticated  country  greenhorn,  who,  they  ascertain, 
has  ready  money  which  he  carries  about  him.  The  one  who 
introduces  him  pretends  to  be  his  true  friend,  and  is  showing 
him  around  the  city  to  see  the  notable  sights.  When  in  the 
shop  he  is  prevailed  to  try  his  hand  at  a  small  stake,  which  he 
is  suffered  to  win.  The  gamesters,  who  are  in  league  with  his 


284  MISCELLANEOUS  OPINIONS  AND  PRACTICES. 


professed  friend,  applaud  his  skill  and  luck,  and  some  of  them 
offer  to  play  with  him.  They  lead  him  on  in  this  way,  coax¬ 
ing,  flattering,  shaming,  and  threatening  him,  until  he  is  fleeced 
of  his  ready  money,  which  probably  may  not  be  all  his  own, 
but  intrusted  to  him  by  neighbors  and  friends  with  which  to 
purchase  goods  for  them  to  use  or  sell  in  the  country.  The 
man’s  character  is  ruined  and  his  money  is  gone.  How  can 
he  see  his  friends  and  neighbors  ?  How  can  he  survive  the 
disgrace  and  the  shame  he  has  brought  upon  himself  by  his 
false  confidence  in  his  city  friend  ?  Probably,  in  many  cases, 
the  result  is  that  he  becomes  a  vagabond,  in  process  of  time 
a  beggar  or  a  thief,  and  finally  ends  his  course  a  suicide. 

There  are  several  kinds  of  street  gambling,  on  a  small  scale, 
for  money  or  for  sweetmeats,  candies,  etc.,  which  it  is  impos¬ 
sible  to  avoid  noticing  while  passing  along.  One  of  these  is 
a  kind  of  literary  or  “ poetical”  gambling.  The  head.gambler 
provides  himself  with  a  table,  and  seats  himself  behind  it  by 
the  street-side.  He  exhibits  on  the  table,  for  the  inspection 
of  those  who  wish  to  gamble  in  this  way,  a  written  line  of 
poetry  of  five  or  seven  characters,  having  one  word  omitted. 
He  furnishes,  also,  a  list  of  several  words,  either  one  of  which, 
if  inserted  in  the  blank  place,  would  complete  the  line  and 
make  good  sense.  The  gambling  consists  in  guessing  which 
of  these  characters  is  the  word  really  omitted,  and  backing 
the  guess  with  a  stake  of  cash.  He  who  stakes  a  number  of 
cash  on  his  guess  and  misses,  loses  the  money.  If  he  guesses 
the  correct  character,  he  receives  five  times  his  stake.  That 
there  may  be  no  imposition  practiced  by  the  head  gambler, 
the  real  word  omitted  is  found  on  the  corner  or  side  of  the 
same  piece  of  paper  which  contains  the  defective  line,  but  con¬ 
cealed  from  view  by  the  paper  being  turned  over,  until  a  wa¬ 
ger  is  made  by  some  one,  when  it  is  exposed  for  the  inspec¬ 
tion  of  the  person  concerned.  The  head  gambler  provides 
himself  sometimes  with  a  large  number  of  defective  lines  of 
poetry  ready  for  use,  should  there  be  any  occasion  for  them. 

Another  method  of  gambling  is  this :  the  head  gambler  pro¬ 
vides  himself  with  three  slender  slips  of  bamboo  or  wood, 
eight  or  ten  inches  long,  and  a  stool,  and  seats  himself  by  the 
street-side,  to  accommodate  those  who  wish  to  try  their  for¬ 
tunes  by  an  appeal  to  the  three  lots.  He  holds. the  three  lots 


METHODS  OF  GAMBLING. 


285 


iii  one  hand  by  grasping  them  at  one  end,  the  other  end  pro¬ 
jecting  outward,  and  usually  separated  from  each  other,  so 
that  those  who  engage  in  gambling  can  easily  slip  cash  on 
any  one  of  them  which  he  selects.  There  is  hanging  down 
from  his  hand  a  red  tassel  or  string,  professedly  attached  to 
one  of  the  three  lots  at  the  end  which  is  held  in  the  hand  of 
the  operator.  He  holds  the  three  ends  in  such  a  way  that  a 
spectator  can  not  tell  which  of  them  it  is  that  has  the  red 
thread  attached  to  it.  The  person  who  ventures  to  stake 
cash,  places  the  amount  he  pleases  on  the  lot  which  he  bets  is 
the  one  which  has  the  red  string  attached  to  it.  If  the  lot  se¬ 
lected  is  not  the  one  which  has  a  string  attached,  he  simply 
loses  his  venture.  If  it  should  prove  to  be  the  one,  the  head 
gambler  must  restore  him  the  cash,  and  twice  as  many  more 
as  he  ventured.  It  is  very  seldom  that  the  head  gambler  for¬ 
feits  any  money.  He  usually  manages  the  matter  so  as  al¬ 
most  always  to  gain,  not  to  lose.  The  red  string  is  often  at¬ 
tached  to  them  all,  but  in  such  a  way  that  when  any  one  is 
pulled  forth  from  the  hand  which  grasps  it,  the  thread  will 
slip  off,  but  remain  on  the  other  two.  If  there  is  a  wager 
laid  on  one  of  the  two  left  undrawn,  and  the  lot  selected  be 
pulled  forth,  the  thread  in  like  manner  slips  off,  and  the  lot  ap¬ 
pears  without  any  thread  attached,  even  though  it  really  had 
the  thread  attached  to  it  before  it  was  drawn.  If  the  head 
gambler  opens  the  hand  to  show  that  every  thing  has  been 
conducted  fairly,  the  remaining  slip  has  the  thi-ead  properly 
attached,  and  every  thing  seems  to  be  honestly  managed.  Of 
course,  the  man  who  operates  deceitfully  and  unfairly  does 
not  allow  the  condition  of  the  string  on  the  ends  of  the  lots 
in  his  hand  to  be  seen  or  examined  at  the  beginning  of  a 
game,  should  any  one  suspect  or  charge  him  with  intending 
foul  play. 

Another  common  instrument  of  street-gambling  consists  in 
part  of  a  round  board  some  fifteen  or  eighteen  inches  in  diame¬ 
ter,  the  circumference  of  'which  is  divided  into  eight  or  sixteen 
equal  parts.  From  the  centre  to  each  of  the  dividing  points  is 
drawn  a  straight  line.  A  standard  or  post  eight  or  ten  inches 
high  is  erected  in  the  centre,  coming  to  a  point  small  enough 
to  allow  of  cash  being  put  upon  it.  A  slender  stick  of  -wood 
is  provided,  nearly  as  long  as  the  diameter  of  the  board,  hav- 


286  MISCELLANEOUS  OPINIONS  AND  PRACTICES. 

ing  a  smooth  hole  in  the  centre  of  it  sufficiently  large  to  allow 
it  to  fit  loosely  upon  the  perpendicular  standard,  two  or  three 
inches  from  the  top  of  it.  This  is  designed  to  be  put  upon 
the  standard,  and  to  turn  around  easily,  and  with  as  little  fric¬ 
tion  as  possible,  upon  this  standard,  in  a  line  parallel  with  the 
surface  of  the  board,  which  is  marked  off  into  eight  or  six¬ 
teen  parts.  Near  one  end  of  this  horizontal  piece  is  tied  one 
end  of  a  string,  so  that  its  other  end  will  come  down  nearly 
to  the  surface  of  the  board.  This  horizontal  piece  of  wood, 
being  turned  around  by  a  sudden  movement  of  the  hand,  will 
continue  to  revolve  some  time  after  the  hand  has  been  taken 
away,  and,  of  course,  it  is  quite  uncertain  over  what  part  of  the 
face  of  the  board  the  thread  attached  to  it  will  finally  stop. 
The  gambling  consists  in  guessing  where  the  string  will  point 
after  the  Horizontal  piece  to  which  it  is  attached  having  been 
made  to  revolve,  stops.  The  one  who  wishes  to  stake  some 

cash  upon  a  certain  spot , 
places  the  amount  of  his 
wager  on  the  top  of  the 
peiqDendicular  standard, 
and  specifies  the  partic¬ 
ular  division  he  bets 
u  ion,  or  he  puts  the  cash 
upon  that  particular 
division,  and  then  gives 
the  horizontal  piece  a 
whirl  around  with  great¬ 
er  or  less  velocity,  as  he 
pleases.  If  the  thread 
stops,  pointing  down  to 
the  particular  division 

GAMBLING  WITH  A  REVOLVING  POINTER.  pg  Selected,  lie  liaS  WO]], 

and  the  head  gambler  must  pay  him  eight  or  sixteen  times  as 
much  as  he  ventured,  according  as  the  face  of  the  board  is  di¬ 
vided  into  eight  or  sixteen  parts.  If  the  thread  stops  over 
any  other  space  than  the  one  he  bet  upon,  he  loses  his  wager. 
If  he  should  bet  upon  any  particular  dividing  line  on  the  face 
of  the  board,  and  the  string  should,  when  its  movements 
ceased,  point  directly  down  toward  that  line,  he  would  be  en¬ 
titled  to  receive  twice  as  many  cash  from  the  head  gambler  as 


POPULAR  AND  EXCITING  KIND  OF  LOTTERY.  287 

he  would  have  been  entitled  to  receive  had  he  bet  with  suc¬ 
cess  upon  any  particular  space.  The  head  gambler  often  has 
a  quantity  of  candies  or  sweetmeats  with  which  to  pay  in  part 
or  wholly  his  foi’feits,  provided  those  who  are  successful  in 
their  ventures  are  willing  to  accept  of  such  a  currency;  if 
not,  he  must  pay  them  in  cash. 

Many  boys  spend  the  most  of  their  time  in  hawking  about 
the  streets  various  kinds  of  sweetmeats  or  preserved  fruits, 
not  so  much  for  the  purpose  of  selling  them  for  money  as  for 
allowing -them  to  be  gambled  for.  Those  who  wish  to  pro¬ 
cure  them  usually  try  their  fortune  at  gambling  for  them  in  a 
particular  way.  The  lad  who  carries  the  sweetmeats  carries 
also  with  him  a  bamboo  tube,  six  or  eight  inches  long,  and 
two  or  three  inches  in  diameter,  one  end  of  which  is  closed 
up  with  the  natural  joint.  Out  of  the  other  end'  protrude 
some  twenty,  more  or  less,  of  small  splinters  of  bamboo.  Near 
the  end  resting  on  the  bottom  of  the  tube,  and,  of  course,  out 
of  sight,  are  some  notches  or  numberings.  The  one  who  ven¬ 
tures  a  cash  or  more  for  the  pi'eserves  pulls  out  of  the  tube 
one,  or  two,  or  more  of  the  slips,  according  to  the  rules  of  the 
game,  after  the  lad  has  mingled  them  well  together  by  two  or 
three  shakes  of  his  hand.  If  the  drawer  is  successful,  he  re¬ 
ceives  fruits,  etc.,  worth  five  times  as  much  as  the  cash  he 
staked  ;  if  unsuccessful,  he  loses  what  he  ventured  to  bet. 

There  is  another  very  exciting  kind  of  gambling,  or  lottery, 
which  the  mandarins  always  nowadays  suppress  as  speedily 
as  possible  after  its  existence  becomes  known.  All  kinds  of 
gambling  are  illegal,  if  simply  the  law  is  considered.  Most 
kinds  are,  however,  winked  at  by  the  subordinate  officials  of 
the  higher  mandarins.  The  kind  above  referred  to,  as  one 
which  mandarins  desire  to  suppress,  is  peculiarly  exciting,  on 
account  of  the  high  rate  of  profits  of  a  successful  wager,  viz., 
thirty  fold.  Whenever  this  kind  of  gambling  or  lottery  is  de¬ 
cided  upon,  its  managers  work  as  secretly  as  possible,  and 
usually  hold  it  in  some  secluded  spot,  as  among  the  hills  or 
woods,  several  miles  from  the  city,  where  the  ground  affords 
them  and  their  accomplices  an  opportunity  to  escape.  They 
usually  have  spies  or  agents  in  the  city,  who  give  timely  warn¬ 
ing  of  any  attempt  to  arrest  its  managers  on  the  part  of  man¬ 
darins,  should  such  attempt  be  made.  In  the  vicinity  of  the' 


288  MISCELLANEOUS  OPINIONS  AND  PRACTICES. 

rendezvous,  and  at  stations  along  the  road  en  route  from  the 
city  to  it,  there  are  men  on  the  look-out,  who  carry  early  in¬ 
telligence  to  the  gamblers  of  any  suspicious-looking  party  who 
seem  to  be  approaching  the  rendezvous,  so  that  they  may 
disperse  if  they  apprehend  real  danger. 

Farces. 

The  Chinese  are  very  fond  of  farces.  Theatrical  players 
generally  perform  them  in  temples  or  in  private  houses,  and 
they  really  are  a  part  of  the  popular  theatrical  plays.  A  few 
only  will  be  referred  to  as  illustrations  of  the  whole. 

A  popular  farce  is  that  of  a  Buddhist  priest  leading  a  blind 
man  to  see  the  show  of  lanterns.  This  feast,  or  show  of  lan- 


BUDD1IIST  PRIEST  LEADING  A  BLIND  MAN  TO  SEE  THE  SHOW  OF  LANTERNS 


terns,  reaches  its  climax  on  the  fifteenth  of  the  first  (Chinese 
month.  The  thing  which  seems  to  be  amusing  is  the  main 
idea  of  the  farce.  The  priest  has  professedly  abjured  the 
world,  with  all  of  its  amusements  and  its  diversions,  and  there¬ 
fore  ought  not  to  be  fond  of  seeing  such  joyful  spectacles  as 
the  show  of  lanterns,  and  the  blind  man  is  wholly  incapable 
of  beholding  the  lanterns.  As  painted  sometimes,  the  priest 
appears  to  be  hurrying  on  as  fast  as  possible  his  blind  com¬ 
panion  whom  he  is  leading,  each  with  joyful  and  animated 
countenances  as  they  approach  the  spectacle. 

Another  farce  represents  a  tinker  engaged  in  mending  a 
cracked  water-jar  for  a  pretty  woman.  While  working  at  his 
task  and  chatting  away  with  the  woman,  he  manages  to  break 


SEVERAL  POPULAR  FARCES. 


-  289 


it  badly  oh  purpose.  The  painting  of  the  old  man,  with  the 
jar  held  between  his  knees  wljile  mending  it,  repi'esents  the 
woman  sitting  near  by,  smoking  her  pipe  and  joking  with  him. 

Another  farce  relates  to  a  Buddhist  priest  can-ying  on  his 
back  or  shoulders  a  Buddhist  nun.  Some  say  they  were  broth¬ 
er  and  sister;  she  became  a  nun,  and  he  devoted  himself  to 
the  life  of  a  priest.  Afterward  he  found  her  in  a  nunnery  on  a 
mountain,  from  which  he  rescued  her.  A  picture  of  a  part  of 
this  farce  represents  a  priest,  with  a  nun  upon  his  shoulders, 
descending  a  hill.  Others  state  that  they  were  not  brother  and 
sister ;  but,  happening  to  see  each  other,  mutually  fell  in  love, 
and,  in  violation  of  their  vows,  concluded  to  abscond  and  live 
together,  which  could  only  be  effected  by  his  carrying  her  off 
on  his  back  from  her  nunnery. 

A  favorite  historical  play,  often  enacted,  represents  the 
changing  fortunes  of  one  of  the  sovereigns  of  the  Ming  dynas¬ 
ty,  the  grandson  of  Hung-u,  the  founder  of  that  dynasty. 
During  the  course  of  the  performance  the  hero  appears  on 
the  stage,  a  prisoner,  and  confined  in  a  kind  of  carriage,  which 
is  drawn  along  by  a  man.  It  seems  he  had  been  conquered  by 
an  uncle  in  battle  and  dethroned.  He  ran  away  from  his  cap¬ 
ital,  became  a  priest,  was  subsequently  identified  and  arrested 
by  the  agents  of  his  uncle.  While  he  was  in  a  carriage  as  a 
captive,  and  was  being  conveyed  back  to  the  capital  for  trial, 
he  was  met  by  one  of  his  former  courtiers,  a  faithful  and  brave 
man,  who  drove  off  the  men  in  attendance,  and  released  his 
former  master,  and  conveyed  him  away  in  safety. 

Another  historical  farce  represents  a  sour-looking  officer  sit¬ 
ting  in  a  chair,  while  a  person  who  is  described  to  be  a  crazy 
and  unmanageable  priest,  with  a  broom  under  his  arm,  is  ad¬ 
dressing  him  with  earnest  gesticulation.  The  officer  denotes 
a  very  unjust  and  unpopular  courtier  of  the  Sung  dynasty,  and 
the  priest  is  explained  to  be  one  of  the  kings  of  the  infernal 
regions,  who  assumed  a  human  form,  and  pi'etended  to  be  a 
crazy  priest  of  the  Buddhist  sect,  for  the  purpose  mainly  of 
reprimanding  the  wicked  mandarin.  He  went  about  with  a 
broom,  sweeping  now  and  then,  and  in  this  way  wandered  into 
the  palace  of  the  wicked  courtier.  As  he  appeared  to  be  per¬ 
fectly  harmless,  he  was  allowed  to  go  pretty  much  where  he 
pleased.  Finally,  he  came  into  the  presence  of  the  man  whom 
Vol.  II.— N 


290  MISCELLANEOUS  OPINIONS  AND  PRACTICES. 

he  sought,  and  began  to  upbraid  him  with  his  crimes.  The 
angry  and  surprised  courtier  endeavored  to  have  him  arrested, 
but  he  vanished. 


Sports  and  Plays. 

Boys  in  China  have  no  such  games  of  ball  as  are  common 
and  popular  in  the  West.  Their  sports  do  not  require  much 
physical  exertion,  nor  do  they  often  pair  off,  or  choose  sides 
and  compete,  in  order  to  see  who  are  the  best  players.  The 
boys  delight  in  tossing  up  and  catching  as  it  falls  a  small  ball, 
using  one  hand,  or  of  bounding  it  on  the  ground,  and  catching 
it  as  it  rebounds.  This  is  a  monotonous  recreation,  and  does 
not  inspire  much  enthusiasm  and  excitement. 

There  is  a  kind  of  shuttle-cock  played  very  much  by  the 
youngsters  at  this  place.  Instead  of  a  battle-door,  they  use 
their  shoes  or  their  feet  to  hit  the  shuttle-cock.  This  is  made 
out  of  feathers  and  leather,  cut  into  a  circular  form.  In  place 
of  the  leather,  occasionally  two  or  three  copper  cash  are  used 
to  give  it  weight.  Juveniles  oftentimes  seem  to  be  greatly  in¬ 
terested  in  kicking  up  with  their  bare  feet,  or  with  the  shoes 
on  their  feet,  this  instrument  of  amusement.  As  a  general  re¬ 
mark,  invigorating  sports  and  recreations  among  children  are 
discouraged  in  China.  It  is  regarded  as  more  reputable  and 
praiseworthy  to  be  dignified,  and  preserve  a  decorous  deport¬ 
ment,  rather  than  engage  in  sports  which  require  great  activ¬ 
ity  of  body. 

Among  adults,  in  the  Chinese  January,  and  occasionally  at 
other  times  of  the  year,  there  are  one  or  two  kinds  of  amuse¬ 
ment  practiced  which  perhaps  deserve  mention  in  this  connec¬ 
tion. 

One  of  these  represents  a  lion  pursuing  a  ball.  A  figure 
of  an  immense  lion  is  made  out  of  bamboo  splints  and  paste¬ 
board,  covered  with  cloth  colored  to  represent  the  popular  no¬ 
tions  in  regard  to  this  animal.  It  is  carried  by  two  men  or 
boys,  who  put  their  head  and  shoulders  into  the  body  of  the 
animal.  Their  legs  and  part  of  their  bodies  appear  below, 
about  wh'ere  the  fore  legs  and  the  hinder  legs  should  come. 
The  part  of  the  bodies  and  the  lower  limbs  of  the  actors,  whose 
heads  are  concealed  in  the  body  of  the  lion,  are  sometimes  cov¬ 
ered  with  clothing,  colored  or  painted  in  a  manner  which  fits 


LION  PURSUING  A  PEARL. 


291 


them,  as  the  Chinese  believe,  to  represent  the  four  legs  of  the 
beast  itself.  The  lion  has  an  immense  head,  and  is  made  with 
open  jaws,  so  that  one  or  both  of  those  who  personate  its  legs 
and  feet  can  see  out  pretty  clearly  through  its  mouth.  The 
front  one,  at  least,  can  see  well,  where  to  step,  and  the  other 
must  do  as  well  as  he  can  while  in  pursuit  of  the  ball.  A  ball, 
in  imitation  of  an  immense  pearl,  is  carried  by  some  one  who 
runs  in  front  of  the  beast,  or  darts  across  its  path,  showing  it 
for  the  purpose  of  attracting  its  attention  and  exciting  its  pur¬ 
suit.  The  lion  is  believed  to  be  exceedingly  fond  of  playing 
with  the  ball.  They  imagine  that  when  it  sees  a  ball  it  tries 
to  obtain  possession  of  it,  after  which  it  plays  with  it  much  as 
a  kitten  plays  with  a  ball.  It  is  on  account  of  this  prevalent 
impression  that  they  provide  a  man  or  boy  to  carry  a  ball  in 
front  of  the  artificial  king  of  the  beasts.  The  royal  quadruped 
follows  in  the  play  wherever  the  ball-bearer  leads.  Every 
thing  about  the  amusement  is  coarsely  executed,  and  yet  the 
performance  excites  considerable  interest  and  produces  con¬ 
siderable  merriment. 

Sometimes  in  connection  with  the  performing  of  theatrical 
plays,  and  sometimes  in  idol  processions,  playing  with  the  ar¬ 
tificial  lion  forms  a  conspicuous  part.  Occasionally  men  come 
forward  with  spears  or  other  fighting  instruments,  and  pre¬ 
tend  to  try  to  fight  and  conquer  the  lion.  The  sham-fight 
with  the  artificial  lion  is  a  kind  of  amusement  which  pleases 
and  excites  the  common  people  to  no  small  extent  when  well 
done. 

The  other  sport  alluded  to  is  that  of  manoeuvring  with  an 
image  representing  the  dragon.  This  image,  as  regards  its 
frame-work,  is  made  out  of  bamboo  splints,  some  of  them  tied 
so  as  to  be  nearly  circular.  This  frame-work  of  hoops  is  cov¬ 
ered  with  cloth,  and  is  so  arranged  that  it  can  be  lighted  up 
in  the  inside.  To  the  under  part  of  the  whole,  when  com¬ 
pleted,  several  short  poles  are  affixed  in  such  a  manner  that  it 
can  be  elevated  several  feet  above  the  heads  of  the  men  who 
carry  it.  It  is  sometimes  several  tens  of  feet  long,  and  can  be 
turned  and  twisted  into  various  shapes,  on  account  of  the  na¬ 
ture  of  its  frame-work,  not  being  stiff  and  straight,  but  consist¬ 
ing  of  hooplike  preparations  of  bamboo,  covered  with  a  flexi¬ 
ble  material,  as  cloth.  Manoeuvring  or  playing  with  the  drag- 


292  MISCELLANEOUS  OPINIONS  AND  PRACTICES. 


MANOEUVRING  THE  DRAGON. 


on  is  quite  common  in  the  festivities  connected  with  celebra¬ 
tions  in  the  first  Chinese  month.  It  often  appears  as  a  part 
of  an  idol  procession  in  the  night-time.  When  used  in  the 
night  it  is  illuminated,  and  then  carried  several  feet  above  the 
heads  of  the  people,  those  who  carry  it  making  it  bend  and 
wind  about  in  the  same  manner  as  they  are  pleased  to  imagine 
the  dragon  goes.  When  brightly  illuminated  in  a  dark  night 
it  presents  a  singular  spectacle,  much  as  the  old  dragon  him¬ 
self  might  be  expected  to  present.  The  head  of  the  dragon, 
according  to  the  ideas  of  the  Chinese,  is  a  very  large  and  ill- 
favored  object,  and  when  illuminated  as  represented  in  these 
celebrations,  it  adds  an  unearthly  and  fiendish  character  to  the 
sight. 

Playacting. 

The  Chinese  seem  to  be  as  devotedly  attached  to  seeing 
theatrical  plays  acted  out  as  they  are  to  the  worshiping  of 
idols  and  the  obseiwance  of  superstitious  customs. 

One  of  the  gods  or  patron  deities  worshiped  by  playactors 
was  an  emperor  of  the  Tang  dynasty,  which  flourished  between 
620-906  A.D.  He  is  often  referred  to  as  the  original  compo¬ 
ser  of  theatrical  ballads.  He  is  usually  represented  by  a  small 
wooden  image,  which  is  worshiped  by  the  actors  at  their  homes, 


CONCERNING  PLAYACTORS. 


295 


where  they  burn  incense  and  candles  to  its  honor.  When  they 
go  away  from  their  homes  for  the  purpose  of  performing  a 
play,  they  carry  this  image  along  in  the  box  containing  their 
dresses  and  instruments.  Being  clothed  in  some  fancy-colored 
garments,  it  is  used  to  represent  a  child,  should  a  child  be  need¬ 
ed  in  the  representation  of  a  play. 

There  are  a  large  number  of  theatrical  bands  in  this  city. 
A  band  or  company  consists  of  from  about  ten  to  nearly  one 
hundred  persons.  Some  are  composed,  mostly  of  boys,  others 
of  full  grown  adults.  The  boys,  while  learning  to  play  their 
parts,  are  oftentimes  treated  very  hardly,  and  even  cruelly,  by 
their  masters.  Their  services  are  bought  of  their  parents  or 
guardians  for  a  specified  number  of  years,  for  the  purpose  of 
teaching  them  to  perform  on  the  stage.  Until  the  specified 
time  has  expired  they  are  not  often  allowed  to  return  home. 
It  is  represented  that,  if  any  one  thus  engaged  or  bound  out 
to  learn  to  be  an  actor  should  be  beaten  to  death  for  disobedi¬ 
ence,  or  should  die  as  a  result  of  the  infliction  of  punishment 
for  inaptitude  or  want  of  application,  no  notice  would  be  taken 
of  the  circumstance  by  the  authorities. 

The  usual  hire  for  a  band  of  actors  to  perform  a  play  is  from 
six  to  forty  dollars,  depending  on  their 
number  and  their  reputation.  Besides 
the  price  paid  as  hire,  they  expect  .to 
be  rewarded  more  or  less  at  the  end 
or  during  the  performance  of  a  play, 
and  to  be  feasted  by  their  employers. 

If  a  female  character  is  necessary  to 
be  personated  in  the  acting  of  a  play, 
one  of  the  boys,  or  one  of  the  adults 
connected  with  the  company,  dresses 
in  female  clothing  and  carries  on  the 
part.  An  old  man  is  represented  by  a 
person  wearing  a  false  beard,  and  an 
old  woman  by  a  man  who  has  a  shrill 
boy  EP.F.SSED  I.TKE  a  female  in  voice,  or  who  tries  to  speak  with  a  shrill 

ACTING  A  THEATRICAL  PLAY.  VoiCG 

There  is  no  building  built  expressly  and  solely  for  theatrical 
purposes,  as  in  Western  lands.  Every  temple,  with  few  ex¬ 
ceptions,  has  a  stage  erected  in  a  convenient  part,  devoted  to 


296 


MISCELLANEOUS  OPINIONS  ANL  PRACTICES. 


the  performance  of  theatrical  representations.  There  are  sev¬ 
eral  hundreds  of  such  temples  in  this  city  and  suburbs.  Plat¬ 
forms  are  also  oftentimes  extemporized  in  the  street  during  an 
evening — seldom  during  the  day — for  the  performance  of  plays. 
Such  street-playing  is  not  unfrequently  very  annoying  to  trav¬ 
elers  and  persons  engaged  in  the  transportation  of  goods. 
Bands  are  also  frequently  employed  to  perform  in  the  houses 
of  the  rich,  and  in  the  official  residences  of  mandarins.  Some¬ 
times  theatrical  companies  are  employed  for  eight  or  ten  days 
in  succession  by  mandarius  in  the  first  and  second  months  of 
the  Chinese  year. 

There  is  no  admittance  fee  to  the  theatrical  plays.  When 
acted  in  temples  and  in  the  open  streets,  they  are  free  to  all 
who  please  to  attend,  and  are  able  to  come  within  a  hearing  or 
seeing  distance.  Sometimes,  when  acted  in  the  residences  of 
the  wealthy,  and  of  mandarins,  the  performances  are  private, 
and  intended  for  the  amusement  of  the  females  of  the  establish¬ 
ment  and  of  a  select  company  of  female  friends.  There  is  sel¬ 
dom  any  mingling  of  the  sexes  at  theatrical  entertainments  in 
private  residences.  Invited  guests  at  the  plays  performed  in 
mandarin  establishments,  or  at  the  houses  of  the  rich  or  the 
gentry,  often  reward  the  actors  at  the  conclusion  of  an  act,  and 
sometimes  of  every  act,  if  they  are  pleased  with  the  perform¬ 
ance.  At  such  times  the  host  is  expected,  according  to  estab¬ 
lished  custom,  to  reward  the  actors  as  much  and  as  often  as 
his  guests.  Actors  frequently  get  several  times  as  much  in 
the  form  of  rewards  as  their  stipulated  hire.  They  are  reward¬ 
ed  on  the  spot,  and  it  is  said  that  some  very  popular  bands  oc¬ 
casionally  receive  several  hundreds,  or  even  as  much  as  a  thou¬ 
sand  dollars  extra  in  a  single  night.  This  manner  of  express¬ 
ing  approval  or  pleasure  on  the  part  of  the  spectators  is  much 
more  substantial,  to  say  the  least,  than  the  empty  vociferations, 
the  tumultuous  clapping  of  hands,  or  noisy  stamping  of  feet,  as 
tokens  of  pleasure,  so  prevalent  at  the  West.  It  is  considered 
a  compliment  to  the  host  for  the  guests  to  reward  the  actors ; 
and  the  host  is  expected,  out  of  regard  to  the  gratification  of 
his  guests,  to  follow  their  example  in  rewarding  on  the  spot 
those  who,  by  their  tact  and  skill,  particularly  administer  to 
their  amusement. 

The  actors  do  not  know  what  they  will  be  required  to  per- 


THEATRICALS  OFTEN  INDELICATE  AND  OBSCENE.  297 

form  until  after  a  large  portion  of  the  audience  has  assembled. 
The  head  man  of  the  party  which  has  invited  the  band  usual¬ 
ly  calls  upon  one  of  the  especially  invited  guests  to  select,  out 
of  the  plays  which  it  is  known  the  band  is  capable  of  acting, 
some  particular  one.  The  actors  immediately  dress  accord¬ 
ing  to  the  character  of  the  play  selected,  and  begin  its  perform¬ 
ance.  The  bands  usually  are  able  to  play,  with  a  few  min¬ 
utes’  notice,  any  one  out  of  two  or  three  score  or  even  one 
hundred  plays. 

Plays  usually  relate  to  ancient  times,  and  the  actors  attempt 
to  imitate  the  dress  and  the  customs  of  those  times.  The 
masks  worn  are  very  imperfect  and  coarse.  The  usual  dress 
of  the  actors  is  retained  while  playing,  the  peculiar  costume 
designed  to  be  \yorn  while  performing  on  the  stage  being 
simply  put  on  over  the  common  dress.  The  dresses* intend¬ 
ed  to  represent  ancient  customs  are  often  too  short  or  too 
long,  too  large  or  too  small,  and,  being  put  on  over  the  other 
clothes  of  the  wearer,  oftentimes  make  him  present  a  very  lu¬ 
dicrous  appearance,  as  his  ordinary  clothing  may  be  seen  peep¬ 
ing  out.  An  abundance  of  music  always  accompanies  theat¬ 
rical  shows,  consisting  principally  of  beating  gongs  and  drums, 
which,  in  the  estimation  of  the  unappreciative  foreign  ear,  is 
most  discordant,  and  any  thing  but  musical  and  entertaining. 
Before  mandarins  and  the  rich  gentry,  actors  who  speak  the 
Mandarin  dialect  are  almost  invariably  employed ;  while,  for 
exhibition  in  temples  and  in  the  streets,  those  generally  are 
engaged  who  speak  the  common  language  of  the  people,  the 
vernacular  of  the  place.  The  acting  is  very  often  coarse  and 
sensual,  and  the  plays  abound  in  indelicate  allusions  and  ob¬ 
scene  phrases.  The  females  who  are  not  of  the  highest  rank 
living  in  the  neighborhood  numerously  attend  the  plays  which 
are  performed  in  the  street  or  in  temples. 

Besides  the  historical  plays  alluded  to,  which  are  often  act¬ 
ed  out  with  a  great  deal  of  gesticulation,  there  are  two  kinds 
of  puppet-shows  frequently  seen  in  the  streets,  and  exhibited 
in  temples  and  in  private  houses — in  the  latter  often  for  the  es¬ 
pecial  gratification  of  females.  These  are  much  cheaper  than 
the  former,  requiring  a  much  less  number  of  actors,  and  a  much 
smaller  amount  and  variety  of  dresses  and  other  kinds  of  ac¬ 
companiments.  One  kind  of  these  puppet-shows  consists  of 

N  2 


298  MISCELLANEOUS  OPINIONS  AND  PRACTICES. 


small  images,  which  are  worked  by  strings  managed  by  a  per¬ 
son  concealed  behind  a  screen,  accompanied  by  singing  or  in¬ 
strumental  music.  The  other  consists  of  small  images  with 
movable  heads,  which,  in  order  to  represent  various  -persons, 
are  changed  from  time  to  time  by  the  performer,  who  holds 
the  bodies  of  the  images  in  his  hands. 

It  is  worthy  of  special  remark,  as  the  result  of  considerable 
observation  and  reflection,  that  playacting,  and  the  estimation 
in  which  it  is  held  in  China,  are  a  very  great  obstacle  to  the 
reception  and  spread  of  the  Gospel  among  the  people.  After 
what  has  been  said,  it  will  be  easy  for  any  one  to  perceive  that 
it  must  be  so,  when  it  is  added  that  playacting  is  exceedingly 
often  an  act  of  worship,  and  is  generally  employed  on  import¬ 
ant  festive  celebrations.  Theatrical  exhibitions  are  very  com¬ 
monly  connected  with  rendering  of  thanks  to  the  gods  for  fa¬ 
vors  believed  to  have  been  received  from  them  by  the  Chinese. 
Hence  the  use  of  temples  for  the  purpose,  where  the  acting  is 
done  in  the  presence  of  the  idols.  The  reputed  birthdays  of 
the  gods  are  almost  invariably  celebrated  by  the  performance 
of  plays  before  their  images.  Actors  are  also  often  employed 
to  perform  in  a  temple  in  consequence  of  a  vow  on  the  part  of 
the  employer.  On  the  occurrence  of  the  marriage  of  a  son,  or 
the  birthday  of  the  aged  head  of  a  rich  family,  or  on  the  occa¬ 
sion  of  successful  competition  for  literary  honor  at  the  regular 
examinations,  a  company  of  actors  is  frequently  employed  to 
perform  a  play,  if  the  expense  can  be  aflorded.  Festive  and 
joyous  occasions  are  most  commonly  celebrated  by  theatrical 
exhibitions. 

In  short,  theatricals  are  intimately  interwoven  with  festive 
observances  among  the  Chinese,  and  with  the  performance  of 
religious  worship  in  the  presence  and  honor  of  the  gods.  The 
people  of  all  classes  are  inordinately  fond  of  the  amusements 
and  the  excitements  connected  with  playacting.  This  fact, 
taken  in  connection  with  the  importance  attached  to  playact¬ 
ing  as  an  act  or  part  of  worship  on  very  many  occasions,  shows 
that  it  must  be  a  great  obstacle  to  the  conversion  of  the  Chi¬ 
nese  to  Christianity.  What  a  change  will  the  Gospel  make  in 
the  social  customs,  as  well  as  in  the  religious  condition  of  this 
people !  How  greatly  do  they  need  the  renovating  influences 
which  the  Bible  exerts. 


HONORARY  STONE  PORTALS. 


299 


Jottings  on  various  Subjects. 

It  is  customary  in  China  to  perpetuate  the  names  and  cele¬ 
brate  the  virtues  of  pei’sons  who  have  attained  to  extraordi¬ 
nary  reputation  in  regard  to  several  subjects  by  erecting  an 
honorary  portal,  by  special  permission  of  the  emperor.  The 
portals  which  are  now  standing  in  this  city  and  vicinity,  near 
the  four  principal  gates,  in  honor  of  widows  who  lived  with¬ 
out  remarrying  after  the  death  of  their  husbands,  leading  vir¬ 
tuous  lives,  and  were  filial  and  obedient  to  their  parents-in-law 
to  old  age,  it  is  estimated,  amount  to  several  hundred.  There 
are  several'  portals  which  commemorate  the  memory  of  chaste 
virgins ,  who,  on  the  death  of  their  affianced  husbands,  vowed 
to  live  in  perpetual  virginity,  and  who  kept  the  vow,  living 
secluded  in  the  families  of  their  parents-in-law  as  dutiful  daugh¬ 
ters.  There  is  one  portal  in  honor  of  a  man  distinguished  for 
bis  filial  piety,  a  Manchu  Tartar,  and  one  of  two  brothers  who 
were  exceedingly  attached  to  each  other,  and  who  conducted 
toward  each  other  in  the  relation  of  elder  and  younger  broth¬ 
el’s,  according  to  Chinese  views  of  the  subject ;  and  one  of  a 
person  who  attained  to  the  age  of  one  hundred  years.  The 
friends  or  family  relatives  of  the  one  who  is  believed  to  have 
merited  an  honorary  portal  may  report  the  facts  to  the  dis¬ 
trict  magistrate,  who  reports  them  to  the  prefect  or  the  treas¬ 
urer.  The  emperor,  in  due  time,  is  memorialized  on  the  sub¬ 
ject.  The  memorial,  if  the  Board  of  Works  approve,  is  submit¬ 
ted  to  the  emperor,  and  if  he  should  likewise  approve  of  the 
erection  of  an  honorary  portal,  he  signifies  his  will  by  the  use 
of  the  vermilion  pencil.  The  permission  is  communicated  to 
the  treasurer  of  the  province  where  the  individual  lives  or 
lived,  who,  through  his  subordinates,  communicates  the  happy 
tidings  to  those  concerned.  In  theory,  a  small  sum  of  money 
is  allotted  the  family  of  the  distinguished  person,  to  aid  in 
erecting  a  suitable  memorial ;  but,  in  fact,  money  is  seldom  re¬ 
ceived.  It  requires  considerable  influence  to  obtain  the  Impe¬ 
rial  assent.  Bribes  alias  presents  are  singularly  efficacious  in 
expediting  and  securing  the  result.  Those  who  are  interested 
in  obtaining  it  are  usually  willing  and  able  to  furnish  the  nec¬ 
essary  funds  for  erecting  the,  portal. 

The  portal  is  sometimes,  though  not  frequently,  erected  dur- 


300  MISCELLANEOUS  OPINIONS  AND  PRACTICES. 


ing  the  lifetime  of  the  one  whose  memory  and  virtues  it  is  de¬ 
signed  to  commemorate  and  perpetuate.  The  friends  of  many 
virtuous  and  filial  widows  do  not  apply  for  the  honorary  por¬ 
tal,  they  having  become  so  common,  and  the  cost  of  erecting 
it,  and  the  trouble  and  expense  of  obtaining  Imperial  permis¬ 
sion  being  so  great.  Without  the  words  “  by  the  will  of  the 
emperor,”  put  upon  the  portal  near  the  top,  in  a  conspicuous 
position,  the  erection  of  a  portal  would  not  be  deemed  of  any 
significance.  These  words  denote  that  the  emperor  has  him¬ 
self  examined  into  the  circumstances  of  the  case,  and  deems 
the  virtues  of  the  individual  of  sufficient  magnitude  to  warrant 
a  public  memorial,  and  that  the  said  portal  is  therefore  built 
in  accordance  with  his  special  will.  The  expense  of  erecting 
a  portal  depends  very  much  upon  the  number  of  posts  it  has, 
whether  two  or  four ;  the  kind  of  stone  used,  whether  common 
coarse  granite,  or  a  hard  kind  of  dark  stone  of  fine  grain  ;  and 
whether  there  is  much  or  little  engraving  of  characters  or  fig-, 
ures.  The  name  of  the  individual,  and  the  date  of  the  erec¬ 
tion,  and  the  virtue  which  is  celebrated,  are  engraved  on  the 
portal,  usually  in  sunken  or  depressed  characters  of  a  large 
form.  The  cost  varies  from  fifteen  or  twenty  to  one  or  two 
hundi’ed  dollars. 

About  two  thirds  of  the  way  from  the  river  to  the  city,  at 
Tating,  is  a  tea  station,  where  there  is  a  fine  specimen  of  the 
honorary  portal,  beneath  which  all  who  enter  or  leave  the  city 
from  the  south  pass.  Including  the  foundations,  it  probably 
cost  several  hundred  dollars.  It  was  erected  in  the  reign  of 
Kien  Lung,  of  the  present  dynasty,  in  honor  of  a  native  of  this 
place  by  the  name  of  Kong ,  who  was  distinguished  for  his 
charities  to  the  poor.  Though  by  no  means  wealthy,  he  was 
continually  seeking  out  very  poor  and  destitute  persons,  to 
whom  he  gave  money  and  rendered  assistance  in  various  ways. 
He  seemed  to  delight  in  doing  good  in  an  unobtrusive  man¬ 
ner,  so  different  from  the  Chinese  generally.  He  became  so 
distinguished  for  his  charities,  and  especially  for  his  benevo¬ 
lent  disposition,  that  the  fact  was  communicated  in  a  memorial 
to  the  emperor,  Kien  Lung,  who  signified  his  will  that  a  portal 
should  be  at  once  erected  to  his  honor,  having  certain  four 
characters  upon  it,  indicating  that  “  he  delighted  to  do  good 
and  loved  to  bestow  in  charity,”  besides  the  two  which  im- 


CONCERNING  THUNDER  AND  LIGHTNING. 


SOI 


ported  that  it  was  erected  by  Imperial  will.  It  was  accord¬ 
ingly  erected,  but  became  the  cause  of  the  death  of  the  man 
whom  it  was  designed  to  honor.  He  “  died  of  fear.”  He  was 
fearful  lest  his  means  would  not  be  adequate  to  meet  the  in¬ 
creased  calls  upon  his  charity,  now  that  his  name  and  charac¬ 
ter  became  every  where  known.  He  was  so  apprehensive  of 
the  disgrace  which  would  follow  in  case  he  should  fail  to  re¬ 
spond  to  the  demands  for  charity,  that  he  sickened  and  died,  a 
victim  to  the  misjudged  kindness  of  friends.  He  died,  how¬ 
ever,  before  his  means  failed,  and  he  was  spared  the  disgrace 
which  he  feared.  His  death  occurred  the  morning  after  the 
portal  was  erected,  as  some  state. 

The  Chinese  have  most  strange  and  singular  ideas  in  regard 
to  thunder  and  lightning.  Both  are 
worshiped.  There  is  a  temple  dedica¬ 
ted  to  the  thunder  god  near  the  east 
gate.  Sometimes  thunder  is  represent¬ 
ed  as  a  being  in  shape  and  appearance 
much  like  a  cock,  having  four  claws  to 
each  foot,  and  two  hands  proceeding 
from  under  the  wings.  In  one  hand  he 
holds  a  chisel,  and  in  the  other  a  mal¬ 
let.  Lightning  is  represented  as  a 
woman,  having  one  or  two  mirrors  in 
her  hands.  She,  in  pictures,  is  some¬ 
times  made  to  hold  a  round  mirror 
over  her  head,  steadied  by  both  hands. 

Images  of  thunder  and  lightning  are  thtodeb. 

found  in  some  temples.  On  the  back  of  thunder  there  is  said 
to  be  “  a  golden  thread The  mirror  reflects  the  lightning.  ' 

Western  barbarians  speak  of  people  being  “  struck  dead  by 
lightning,”  whereas  the  philosophers  of  the  Middle  Kingdom 
never  make  mention  of  people  killed  by  lightning,  but  alw’ays 
'•'•hilled  by  thunder .”  Good  and  virtuous  people  are  never 
killed  by  thunder,  according  to  the  Chinese,  but  only  the  un- 
filial ,  or  those  who  do  not  use  with  proper  respect  the  “five 
grains ,”  as  rice  and  wheat,  or  those  who,  in  a  previous  state 
of  existence,  were  guilty  of  murder,  or  filial  impiety,  or  some 
other  wickedness  for  which,  they  have  not  been  already  suffi¬ 
ciently  punished,  or  those  who  do  not  reverence  the  written 


302  MISCELLANEOUS  OPINIONS  AND  PRACTICES. 


or  printed  (Chinese)  characters.  They  imagine  also  that  thun¬ 
der  kills  certain  insects  or  reptiles  which,  unless  thus  destroy¬ 
ed  in  season,  would  in  process  of  time  become  human  beings 
in  form,  or  hobgoblins  or  elves,  but  with  the  powers  and  de¬ 
sires  of  evil  spirits. 

When  any  one  has  been  struck  dead  by  thunder,  that  fact 
is  regarded  as  the  best  possible  evidence  that  he  was  really  a 
bad  person — bad  in  a  Chinese  sense,  either  in  the  present  life 
or  in  some  past  state  of  being,  no  matter  what  his  reputation 
or  his  manner  of  living  in  this  life  may  have  been.  His 
death,  by  such  an  instrumentality,  is  viewed  as  irrefragable 
proof  that  he  ought  not  to  have  lived  any  longer,  and  that  he 
was  in  heart  a  very  wicked  and  corrupt  man,  whom  heaven 
would  not  permit  to  live  on  the  earth.  News-slips,  consisting 
often  of  only  one  or  two  pages,  are  frequently  offered  for  sale 
in  the  streets  for  two  or  three  cash,  relating  to  some  person 
recently  struck  dead  by  thunder,  and  giving  an  account  of  his 
wicked  acts,  viewed  from  a  Chinese  point- of  view,  which  led 
the  god  of  thunder  to  deprive  him  of  life  as  a  warning  to  oth¬ 
ers.  Exhortations  are  sometimes  added,  persuading  the  read¬ 
er  from  the  commission  of  similar  wickedness,  lest  a  similar 
sudden  and  disgraceful  death  should  be  his  fate. 

Frequently  after  one  has  been  struck  dead  by  lightning, 
surviving  family  friends  invite  a  priest  to  perform  a  certain 
superstitious  ceremony  near  the  body,  reciting  his  formulas 
adapted  to  the  occasion  and  ringing  his  bells,  with  the  burn¬ 
ing  of  incense  and  candles,  all  in  order  to  cause  the  god  of 
thunder  to  leave  the  body  of  his  victim  and  ascend  to  heaven. 
It  is  believed  that  the  performance  of  the  thunder  charm  es¬ 
pecially  facilitates  the  departure  of  the  god,  and  his  ascension 
from  earth  to  heaven,  whence  he  came  to  kill  the  man.  It  is 
a  common  saying  that,  by  the  use  of  a  mirror  in  a  particular 
way,  on  examining  the  back  of  a  person  struck  dead  by  thun¬ 
der,  there  may  often  be  found  characters  traced  there  stating 
the  crime  or  sin  of  which  he  was  guilty,  and  for  which  he  was 
“  thunder-struck .” 

A  singular  method  of  honoring  a  friend  who  has  started  on 
a  distant  journey,  sometimes  resorted  to,  is  to  prepare  a  feast 
for  him  on  the  road-side,  while  actually  en  route ,  though  not 
far  from  home.  An  essential  part  of  the  ceremony  is  to  ac- 


SINGULAR  METHOD  OF  HONORING  FRIENDS.  308 


company  him  a  part  of  the  way.  While  pursuing  his  journey, 
in  company  with  his  intimate  friends  as  a  kind  of  escort,  they 
arrive  at  the  place  where  a  table  is  spread  with  provisions  of 
various  kinds,  wine,  and  fruit,  ordered  beforehand  by  them. 
He  professes  to  eat  and  to  drink  a  little,  and  then,  with  thanks 
to  them  for  their  honor,  and  with  their  wishes  for  his  health 
and  prosperity  while  absent,  he  proceeds  on  his  way,  they  ac¬ 
companying  him  a  short  distance. 

At  the  present  time,  it  is  more  common  for  officers  to  honor 
a  brother  officer  on  his  departing  from  this,  to  be  employed  .in 
some  other  part  of  the  empire,  than  for  private  citizens  to 
honor  a  private  citizen  in  this  way. 

One  table,  or  several  tables,  according  as  the  civil  or  the 
military  officers  who  engage  in  the  matter  agree  to  have,  are 
arranged  outside  the  city  walls,  at  the  distance  of  three  or 
four  li,  in  a  convenient  place.  Sometimes  each  officer  provides 
a  table  at  his  own  expense-  A  table  has  oftentimes  spread 
upon  it  ten  dr  twelve  different  sorts  of  vegetables,  and  meats, 
and  fruits,  each  in  a  different  vessel,  with  one  goblet  of  wine 
and  two  chopsticks.  In  case  of  officers,  there  must  be  invari¬ 
ably  a  kind  of  sweetmeats,  called  in  this  dialect  by  the  same 
name  as  the  auspicious  character  used  to  denote  u  promotion ,” 
and  three  loose-skinned  oranges,  if  this  fruit  is  to  be  had ;  if 
not,  three  biscuits  or  bread-cakes,  made  somewhat  of  the  shape 
and  the  size  of  the  orange,  and  painted  so  as  to  appear  like 
one.  These  are  usually  strung  on  a  red  string. 

When  the  departing  mandarin  comes  along,  those  who  wish 
to  honor  him  with  a  feast  get  in  his  way  and  stop  him,  each 
causing  his  card  to  be  presented  "to  him.  The  honored  man 
understands  all  this  to  mean  that  they  have  prepared  a  feast 
for  him,  if  he  did  not  know  it  before.  He  alights  from  his  se¬ 
dan,  and,  with  the  usual  ceremonies,  drinks  three  cups  of  wine, 
and  receives  the  sweetmeats  and  the  three  oranges,  or  the  three 
orange-like  biscuits.  All  these  mean  symbolically  “  may  you 
speedily  be  promoted  three  degrees.'’’’  He  goes  through  the 
form  of  drinking  wine  with  the  proprietors  of  the  different  ta¬ 
bles,  should  there  be  more  than  one,  and  afterward  departs  on 
his  way,  accompanied  by  the  mandarins  a  short  distance  far¬ 
ther.  The  escorting  mandarins  return  to  their  yamuns.  The 
biscuit-oranges,  if  used  in  place  of  real  oranges,  are  not  to  be 


304  MISCELLANEOUS  OPINIONS  AND  PKACTICES. 


eaten,  but  only  provided  as  types  of  the  promotion  in  official 
rank  and  dignity  which  is  desired  by  the  mandarins  for  the 
departing  one.  The  large  amount  and  variety  of  edibles  pro¬ 
vided,  in  like  manner,  are  not  to  be  consumed  on  the  spot,  but 
arranged  only  to  be  seen  and  admired. 

It  has  become  customary  at  this  place,  as  soon  as  the  first 
child  is  born  to  a  married  couple,  after  their  marriage,  for  the 
happy  father  to  communicate,  as  quickly  as  convenient,  the 
news  to  the  family  of  his  wife’s  parents,  and  to  send  them  at 
the  same  time,  or  soon  afterward,  if  they  live  within  a  reason¬ 
able  distance,  a  present.  This  present,  if  the  son-in-law  is  in 
good  pecuniary  circumstances,  is  oftentimes  of  considerable 
value.  Among  the  articles  sent  must  be  a  jar  of  wine  and  a 
sum  of  ready  money.  What  about  the  custom  strikes  the 
foreign  resident  with  surprise  and  as  curious,  is  the  method 
adopted  of  indicating  to  the  public  along  the  street  the  sex 
of  the  infant.  On  the  neck  of  the  jar  of  wine,  which  is  usual¬ 
ly  carried  through  the  streets  between  two  men,*is  attached  a 
piece  of  paper  by  one  end,  which,  by  its  color  and  the  state 
of  the  end  hanging  down,  publishes  to  observers  the  interest¬ 
ing  fact  whether  the  child  is  a  boy  or  a  girl.  If  the  paper  is 
yellow,  and  has  one  end  cut  into  small  slits,  it  denotes  that  the 
child  is  a  boy;  but  if  tbe  paper  is  red,  and  has  one  end  cut 
into  slits,  then  the  little  grandchild  of  the  people  for  whom 
the  jar  of  wine  is  intended  is  a  girl.  In  default  of  any  adver¬ 
tising  daily  or  weekly,  the  Chinese  have  invented  a  way  by 

which  to  publish  the  interesting  intelligence  that  Mrs. - 

has  given  birth  to  a  son  or  daughter  (according  to  the  color 
and  condition  of  the  paper).  The  present,  as  a  whole,  is  called 
“  a  'present  which  communicates  glad  tidings .”  The  grand¬ 
parents  must  make  a  return  present,  to  be  received  on  the 
third  day  after  the  birth  of  the  babe. 

Those  who  wish  to  get  access  to  the  premises  of  rich  fami¬ 
lies,  and  desire  to  obtain  their  favor  or  their  patronage,  gener¬ 
ally  make  presents  to  the  door-keeper  and  the  principal  serv¬ 
ants  of  the  household.  This  is  called  the  '■'■presenting  of  a  pri¬ 
vate  ceremony ,”  and  generally  has  the  effect  of  a  bribe  upon 
the  parties  who  receive  it.  The  door-keeper  and  serwants  are 
rendered  well-disposed  toward  the  one  who  makes  them  a 
present,  especially  if  it  be  comparatively  a  valuable  one.  Door- 


A  KIND  OF  BLACK  MAIL  LEVIED  BY  SERVANTS.  805 

keepers  frequently  represent  their  employer  as  asleep  or  ab¬ 
sent,  or  eating,  or  engaged  on  important  business,  in  case  the 
caller  is  a  stranger  and  seems  to  have  business  to  transact,  un¬ 
less  the  latter  presents  them  with  a  gift.  Or  sometimes  the 
caller  is  invited  to  sit  down  and  wait  a  while,  and  he  is  kept 
waiting  until  his  patience  is  exhausted,  or  it  is  too  late  to  trans¬ 
act  business.  A  small  fee  to  the  gate-keeper  is  productive  of 
astonishing  results— -the  master  is  soon  awake,  or  is  at  leisure, 
or  he  has  just  finished  his  meal. 

Those  who  bring  around  curiosities,  or  articles  of  vertu  and 
of  value,  to  sell  at  private  houses,  must  give  a  percentage  on 
the  amount  received  by  the  seller,  if  a  sale  is  effected.  This 
is  sometimes  as  high  as  twenty  or  twenty-five  per  cent,  on  the 
sale.  Oftentimes  a  bargain  is  made  between  the  seller  and  the 
door-keeper  what  percentage  of  his  receipts  will  be  given  the 
latter  before  he  will  introduce  the  peddler  or  vender  of  curios. 
In  relation  to  the  majority  of  foreign  hongs  this  custom  prevails, 
and  instances  are  not  few  where  the  door-keeper,  in  case  he 
does  not  receive  any  thing,  or  as  much  as  he  expected,  stops 
the  seller  of  curios  in  the  street  after  a  sale  has  been  effected 
to  his  foreign  employe!’,  and  takes  by  force  something  from 
the  other  party,  or  gives  him  a  sound  drubbing,  or  refuses  to 
admit  him  on  the  next  occasion  of  his  coming. 

It  is  a  universal  custom  among  the  people,  if  one  introduces 
or  recommends  another  to  a  place  where  regular  monthly 
wages  are  received,  to  claim  the  wages  for  the  first  month,  or 
a  certain  proportion  of  them  for  every  month  while  employed. 
Sometimes  one  fourth  or  one  half  of  the  regular  stipend  for  a 
specified  period  is  promised  by  the  one  in  need  of  employment 
to  the  other  party,  in  order  to  have  the  latter  introduce  or  rec¬ 
ommend  him  to  the  person  who  is  in  quest  of  a  teacher  or  a 
personal  servant.  This  understanding  is  usually  private,  and 
known  only  to  the  parties  immediately  concerned.  The  house¬ 
hold  employes  of  a  man  who  is  building  a  house  or  godown, 
etc.,  or  has  some  large  contract  with  another,  very  frequently 
demand  of  the  head  builder  or  chief  contractor  a  present,  and 
generally  they  receive  something,  though  frequently  not  as 
much  in  value  as  -they  demand.  Unless  a  present  should  be 
given  to  them,  the  builder  or  the  contractor  would  be  annoyed 
and  injured  in  his  interests  in  some  way  by  the  agency  of 


306  MISCELLANEOUS  OPINIONS  AND  PRACTICES. 


the  employes  or  servants  belonging  to  the  family.  A  bribe 
or  bonus  given  them  makes  them  often  quite  as  faithful  to  the 
interests  of  the  head  builder  or  the  chief  contractor  as  they  are 
to  their  master  or  employer,  from  whom  they  receive  regular 
salaries  for  their  services.  Servants  and  hired  people  have  the 
general  reputation  of  being  willing  to  turn  a  penny,  even  if  the 
method  be  not  honest. 

Among  the  Chinese  the  practice  prevails  extensively  of  giv¬ 
ing,  on  the  part  of  the  man  who  rents  a  building  or  a  shop, 
etc.,  a  certain  percentage  on  the  sum  agreed  upon  as  rent,  to 
the  servants  of  the  person  of  whom  the  premises  are  rented  at 
the  time  of  paying  the  first  year’s  rent.  This  is  sometimes  as 
high  as  fifteen  or  twenty  per  cent.,  and  is  quite  voluntary,  or 
rather  it  is  done  in  accordance  with  custom.  It  is  often  paid 
openly.  The  following  actual  occurrence  will  illustrate  this 
phase  of  the  custom  under  consideration.  An  Englishman  at 
Fuhchau  rented  certain  premises  to  a  Chinaman  for  eighty 
dollars  per  annum,  payable  in  advance.  When  the  Chinaman 
had  paid  the  eighty  dollars,  he  inquired  of  the  Englishman 
whether  he  had  any  objection  to  his  paying  his  servants  twen¬ 
ty  dollars,  in  accordance  with  the  native  custom.  On  his  re¬ 
plying,  in  much  surprise — as  he  was  not  aware  of  such  a  cus¬ 
tom — that  he  had  no  objection,  the  Chinaman  delivered  over 
in  his  presence  to  the  servants  of  the  household  the  money 
mentioned,  which  he  had  brought  for  the  purpose.  Such  a 
percentage  is  usually  paid  servants  only  the  first  year  of  occu¬ 
pation. 

There  are  a  great  many  phases  of  the  custom  of  giving  a 
'■'•private  ceremony ”  or  gift.  The  above  are  sufficient  to  sug¬ 
gest  how  unjust  and  annoying  the  custom  of  bribing  servants, 
or  of  the  servants  demanding  presents,  is  oftentimes  in  its  at¬ 
tending  circumstances  and  results.  The  householder  seldom 
knows  how  much  his  employes  actually  retain  out  of  the  sum 
regularly  paid  by  him  professedly  for  their  services,  or  how 
much  the  vender  of  curios  really  has  left  out  of  the  sum  given 
him  for  any  particular  valuable,  after  the  demands  of  his  gate¬ 
keepers  and  other  servants  have  been  satisfied.  The  custom 
is  known  and  tolerated  in  Chinese  families,  and  there  does  not 
seem  to  be  any  practicable  method  of  doing  away  with  it  en¬ 
tirely  in  China  at  present. 


EYIL  SPIRITS  AND  INFLUENCES  GREATLY  DREADED.  807 


CHAPTER  XIII. 

CHAEMS  AND  OMENS. 

Charms  or  Amulets  to  expel  or  keep  away  evil  Spirits  and  unpropitious  Influ¬ 
ences  :  Red  Things. — Yellow  Charms, — Ancient  Coins. — Iron  Point  of  a 
Plow-share. —  Knife.- —  Iron  Nails. — Charms  used  when  one  is  Sick. — 
Charms  used  in  building  Houses. — Charms  used  over  Doors. — Charms 
put  on  Roofs. — Charms  in  the  Shape  of  a  Knife. — Tai  Mountain  Stone. — 
Concave  Mirror. — Old  Fish-nets. — Cash  Sword. — Lock  bought  by  Cash 
from  one  hundred  Families.-^Three  Manies  and  nine  Likes. — Sweet-flag 
and  Artemisia. — Gourd-shell. — Five  Poisons. — Brass  Mirror. — Charm  of 
the  God  of  Literature. — Cash  which  wards  off  Evil. — Diabolical  Charms: 
Object  of  using  them. — Manner  of  obtaining. — Manner  of  using. — Manner 
of  counteracting. — Yellow  Charm  used  by  Prostitutes.— Ominous  Words 
and  Sentences:  Chinese  Unicorn. — Character  for  Longevity,  Peace,  and 
Happiness. — Picture  of  Bats. — Sentences  engraved  on  Gems. — A  hundred 
Children  and  a  thousand  Grandchildren. — Picture  of  two  Children  em¬ 
bracing. — Using  only  good  or  propitious  Words. — Miscellaneous  Omens  for 
Good  or  Evil:  Magpie. — Crow. — Coming  of  a  Dog. — Coming  of  a  Cat. — 
Crowing  of  a  Hen. — Swallows  building  their  Nests. — Voice  of  the  Owl. — 
Sudden  Changes  in  the  Appearance  of  Flowers. — The  Peony. — Omens  in 
connection  with  the  God  of  the  Kitchen. 

Charms  or  Amulets  to  expel  or  keep  away  evil  Spirits  and  un¬ 
propitious  Influences. 

The  Chinese  profess  to  stand  in  great  fear  of  evil  spirits  and 
unpropitious  influences.  For  the  purpose  of  preserving  them¬ 
selves  from  such  spirits  and  influences  they  have  devised  nu¬ 
merous  spells  and  charms,  which  they  believe  very  efficacious. 
It  is  deeply  to  be  regretted  that  they  so  constantly  and  so  sad¬ 
ly  fail  of  attaining  their  object.  One  would  suppose  that  they 
would  be  often  startled  by  their  want  of  success,  and  be  led 
to  consider  whether  they  have  not  adopted  means  ill  fitted  to 
the  end  proposed,  and  seek  for  a  better  way  of  warding  off 
evil  spirits  than  they  have  been  in  the  habit  of  using.  They 
seem,  generally,  to  be  wonderfully  well  suited  with  their  es¬ 
tablished  customs,  and  to  entertain  no  desire  to  desist  from 
the  practices  to  which  they  have  become  accustomed. 


308 


CHARMS  AND  OMENS. 


As  a  general  remark,  red  things  are  believed  to  be  service¬ 
able  in  keeping  away  evil  spirits.  To  mark  the  stops  or 
pauses  in  the  Chinese  Classics  with  red  ink  it  is  thought  will 
keep  away  such  spirits  from  the  one  who  is  using  the  book: 
so  can  red  cloth  or  red  strings  aid  in  protecting  one  from 
them.  Parents  oftentimes  put  a  piece  of  red  cloth  upon  or  in 
the  pockets  of  their  little  boys,  in  order  to  prevent  mutilation 
by  evil  spirits.  They  often  have  red  silk  thread  braided  in  the 
cues  of  their  children,  in  order  to  secure  them  from  being  cut 
oft’ by  the  spirits. 

Charms  on  yellow  paper  are  very  numerous.  The  paper 
generally  used  is  from  a  few  inches  to  two  feet  long.  Some¬ 
times  a  picture  of  an  idol  is  printed  or  written  upon  this  pa¬ 
per,  or  some  Chinese  characters,  or  various  scrolls,  are  drawn 
on  the  paper  with  red  or  black  ink.  It  is  then  pasted  up  over 
a  door  or  on  a  bed-curtain,  or  it  is  worn  in  the  hair,  or  put 
into  a  red  bag  and  suspended  from  a  button-hole,  or  it  is 
burnt,  and  the  ashes  are  mingled  with  tea  or  hot  wTater,  and 
drank  as  a  specific  against  bad  influences  or  spirits.  An  in¬ 
credible  number  of  these  charms  are  used  in  the  various  ways 
indicated.  Many  houses  have  eight  or  ten  or  more  on  the 
front  side  or  under  the  eaves.  Immense  numbers  are  burnt 
in  idolatrous  or  superstitious  ceremonies. 

Ancient  coins  are  in 
frequent  use  as  charms, 
suspended  by  a  red 
string,  and  worn  about 
the  body,  or  hung  up 
on  the  outside  of  a 
bed-curtain.  They  are 
sometimes  tied  on  the 
Obverse.  Reverse.  Wl'istS  of  children  SOOn 

FAO-SIMILE  OF  ANCIENT  CASH,  COINED  A.D.  550,  DELONG- 

ING  TO  TIIE  EASTERN  IIAN  DYNASTY,  AND  WORN  ON  clit6r  Dirth,  clDCl  WOPIl 

THE  abdomen  to  prevent  colio.  for  several  months. 

Under  the  bed  used  by  a  newly-married  couple  several  sets 
of  five  coins  of  five  different  emperors  are  often  placed. 

A  part  of  the  iron  point  of  an  old  plowshare  is  sometimes 
suspended  on  the  outside  of  clothing.  At  other  times  it  is  in¬ 
cased  in  a  silver  covering,  having  only  a  small  part  of  the  iron 
point  projecting,  or  it  is  folded  up  neatly  in  a  paper,  and,  hav- 


MISCELLANEOUS  AMULETS  OR  TALISMANS.  809 


in g  been  put  into  a  small  red  cloth  bag,  it  is  worn  about  the 
person. 

A  Tcnife  that  has  been  icsed  in  killing  a  person  is  highly  val¬ 
ued  as  a  charm.  It  is  hung  up  from  the  front  of  the  frame  of 
the  bed-curtain,  or  it  may  be  laid  up  over  it,  or  it  may  be  sus¬ 
pended  from  the  top  of  the  door-frame  of  a  bed-room,  or  from 
the  top  of  one  of  its  windows.  Wicked  spirits  are  supposed 
to  be  afraid  of  such  a  utensil. 

Iron  nails  which  have  been  used  in  sealing  up  a  coffin  are 
considered  quite  efficacious  in  keeping  away  evil  influences. 
They  are  carried  in  the  pocket  or  braided  into  the  cue.  Some¬ 
times  such  a  nail  is  beat  out  'into  a  long  rod  or  wire,  and  in¬ 
cased  in  silver.  A  large  ring  is  then  made  of  it,  to  be  worn 
on  the  ankles  or  the  wrists  of  a  boy  until  he  is  sixteen  years 
old.  Such  a  ring  is  often  prepared  for  the  use  of  a  boy,  if  he 
is  an  only  son.  Daughters  wear  such  wristlets  or  anklets  only 
a  few  years,  or  for  even  a  shorter  time. 

Some  of  the  Chinese  Classics ,  as  the  Book  of  Changes,  or 
the  Great  Instructor,  are  regarded  as  able  to  keep  off  evil 
spirits  when  put  under  the  pillow  of  a  sleeper,  or  kept  near  by 
in  the  library.  He  who  is  able  to  repeat  memoriter  passages 
from  these  books  when  walking  alone,  need  not  fear  the  spir¬ 
its. 

When  one  is  sick,  and  the  disease  is  supposed  to  have  been 
caused  by  an  evil  spirit,  sometimes  a  yellow  paper  charm ,  as 
above  mentioned,  having  the  right  kind  of  inscription  or  im¬ 
age,  is  put  on  the  bed-curtain ;  another  is  burnt,  and  its  ashes 
drank;  and  another  is  worn  on  the  person  of  the  sick  one. 
Such  an  antidote,  when  resorted  to,  is  prescribed  by  a  Tauist 
priest.  Branches  of  the  peach  or  the  willow  tree  are  some¬ 
times  taken  into  the  room  of  the  sick  person  and  used  as  a 
whip,  not  to  beat  the  sick,  but  the  bed  and  bedstead  on  which 
he  lies.  A  thorough  whipping  with  such  a  branch  is  consid¬ 
ered  to  be  efficacious  in  driving  or  frightening  the  spirits 
away,  as  they  are  said  to  be  afraid  of  such  implements.  A 
scourge ,  made  in  the  shape  of  a  snake ,  out  of  hemp,  is  some¬ 
times  used  in  whipping  the  sick  man’s  bed,  in  order  to  expel 
the  malicious  spirit  which  has  made  him  sick.  Oftentimes  the 
bed  and  bedstead  are  most  thoroughly  beaten,  to  cause  the 
wicked  spirit  to  take  its  departure. 


810 


CHARMS  AND  OMENS. 


Connected  with  the  building  of  houses,  various  methods 
have  been  devised  to  prevent  accidents  and  keep  away  mali¬ 
cious  spirits.  Among  these  may  be  mentioned  the  following : 
A  large  piece  of  redpaper,  on  which  four  characters  have  been 
written  in  black  ink,  is  generally  pasted  on  the  ridge-pole. 
These  characters  refer  to  a  certain  star,  and  indicate  its  pres¬ 
ence.  This  charm  dispels  fear  of  evil  influences  among  the 
workmen.  A  small  yellow  paper,  having  other  four  charac¬ 
ters  upon  it,  meaning  that  the  charm  protects  the  house  and  ex¬ 
pels  pernicious  influence ,  is  also  often  put  upon  the  ridge-pole 
and  other  high  parts  of  the  house.  Two  small  conical-shaped 
bags,  from  four  to  six  inches  long,  made  of  red  silk  or  red  cot¬ 
ton  cloth,  are  often  suspended  upon  the  ridge-pole  while  the 
house  is  being  raised,  or  are  hung  under  the  front  eaves  for  a 
while  after  the  house  is  finished.  Into  these  bags  are  put 
sometimes  five  kinds  of  grain,  as  rice,  wheat,  barley,  etc. ; 
sometimes  five  kinds  of  copper  coins,  one  for  each  five  consec¬ 
utive  emperors,  or  five  iron  nails,  each  of  different  lengths. 
Sometimes  five  such  coins  are  put  under  the  door-sill,  and  oth¬ 
er  five  are  also  placed  under  the  kitchen  furnace  when  built. 
The  object  of  all  this  is  to  secure  good  luck  to  the  builder  or 
the  family  inhabiting  the  house.  Two  such  little  red  bags 
were  suspended  for  two  or  three  years  under  the  eaves  of  a 
shop  located  in  front  of  one  of  the  brick  missionary  chapels  in 
the  southern  suburbs.  Sometimes,  before  raising  the  bents  of 
a  house,  a  small  quantity  of  salt,  and  uncooked  rice,  and  a  quan¬ 
tity  of  copper  cash  (some  say  ninety-six)  are  provided.  A  cer¬ 
tain  charm  on  yellow  paper  is  also  procured,  and  at  the  proper 
time  fastened  upon  a  post  near  the  middle  and  the  highest  part 
of  the  house.  The  cash  are  carried  in  the  pocket  of  the  head 
man.  The  rice  and  the  salt,  having  been  mixed  together  in  a 
bowl,  are  then  thrown  down  by  him  from  the  top  of  the  build¬ 
ing,  a  little  at  a  time,  on  the  lower  posts  and  parts  of  the 
house. 

The  following  charms  are  very  frequently  seen  put  up  over 
the  door,  or  somewhere  on  the  front  of  shops  and  houses,  under 
the  eaves.  They  are  most  commonly  painted  on  pieces  of 
board  from  six  to  eighteen  or  twenty  inches  square,  or  one 
foot  wide  and  two  feet  long :  A  representation  of  the  eight  di¬ 
agrams,  invented  by  Fuh-hi,  having  the  great  extreme  or  the 


SEVERAL  EFFICACIOUS  AMULETS. 


311 


male  and  female  princi¬ 
ples  of  nature  painted 
on  the  centre  of  the 
board,  or  sometimes 
the  centre  of  the  board 
is  occupied  by  a  con¬ 
cave  metal  mirror.  A 
flying  tiger,  or  a  ti¬ 
ger  represented  with 
wings,  and  grasping 
with  his  front  paws 
the  eight  diagrams, 
and  standing  on  his 
hind  legs.  The  picture 
of  a  tiger’s  head,  rude¬ 
ly  painted  on  a  square 
piece  of  board,  or  on  a 

EIGHT  DIAGRAMS,  WITH  REPRESENTATION  OP  THE  MALE  tortoise  shell,  the  lat- 


AND  FEMALE  PRINCIPLES  OF  NATURE  IN  THE  CENTRE. 


ter  being  some  six  or 
eight  inches  in  diameter.  This  is  quite  common,  and  believed 
to  be  very  efficacious,  as  the  spirits  are  thought  to  fear  the  ti¬ 
ger.  A  coarsely-executed  representation  of  a  mountain  and 
the  ocean,  or  sometimes  the  three  characters  which  indicate 
this  charm,  written  on  paper,  which  is  pasted  up  on  a  door. 
A  lion  grasping  a  naked  sword  in  his  mouth,  and  playing  with 
a  globe  or  ball  with  his  fore  feet.  Two  lions,  as  though  com¬ 
ing  down  two  hills  toward  each  other.  On  one  of  the  upper 
corners  of  an  oblong  piece  of  board,  a  picture  of  the  sun,  and 
on  the  other  a  picture  of  the  moon.  Between  these,  along 
the  upper  part  of  the  board,  are  arranged  seven  stars,  which 
refer  to  the  “northern  measure,”  or  the  Dipper. 

On  the  roofs  of  houses  may  be  often  found  some  such  charms 
as  the  following :  An  image  of  a  cat,  made  out  of  lime  and  clay 
burnt,  placed  near  the  centre  of  one  side  of  the  roof,  in  a  sit¬ 
ting  posture,  and  looking  off,  as  at  something  in  the  distance. 
A  representation  of  the  eight  diagrams,  carved  on  a  board  or 
block  of  wood,  placed  in  a  perpendicular  position  on  the  cen¬ 
tre  of  the  highest  part  of  the  roof.  Three  arrows  placed  in  an 
earthen  tube,  and  laid  on  the  side  of  a  roof,  the  tube  pointing 
toward  some  distant  object — the  arrows  being  fastened  in  their 


312 


CHARMS  AND  OMENS. 


place  by  clay.  An  earthen  image  of  a  lion,  made  in  a  sitting 
posture.  A  representation  of  a  lad  sitting  on  a  three-legged 
nondescript  animal,  with  a  bow  in  his  hands,  as  if  in  the  act 
of  shooting  an  arrow. 

When  placed  on  the  side  of  the  roof  of  a  house,  the  above 
must  be  always  in  a  line  with  the  rows  of  tiles,  not  crosswise, 
the  design  being  to  counteract  some  supposed  un propitious,  or 
destructive,  or  deadly  influences  existing  not  far  distant,  and 
which  tend  to  render  the  house  unhealthy  or  unprofitable  as  a 
residence. 

On  the  erection  of  some  large  temples  to  the  honor  of  popu¬ 
lar  objects  of  worship,  as  the  goddess  of  sailors,  or  Confucius, 

etc.,  it  is  customary  to  have 
some  brass  charms  cast,  to 
be  used  while  the  ridge¬ 
pole  is  being  put  up  and 
fastened  in  its  place.  Some 
of  these  charms  are  round, 
having  a  square  hole  in 
the  centre;  others  are  in 
the  shape  of  a  knife,  in  im¬ 
itation  of  a  coin  cast  about 
eighteen  hundred  and  fifty 
years  ago ;  while  others 
have  different  shapes,  ac¬ 
cording  to  fancy.  The  de¬ 
sign  of  this  use  of  charms 
is  to  ward  off  evil  influ¬ 
ences  from  the  persons  en¬ 
gaged,  and  to  serve  as  an 
omen  of  good.  Inscrip- 
Obverse.  .  Reverse.  tions  upon  them  state  their 

FAO-8IMILE  OF  A  KtflFE-LIKE  CHARM  USED  AT  THE  ^  .  . 

TIME  OF  ERECTING  A  TEMPLE  TO  THE  SAILORS'  dCSlgll,  01'  the  tittle  Of  USlUg 

GODDESS  AT  FUHOIIAU,  DURLNG  THE  REIGN  OF 

hien  fung.  them,  etc. 

A  stone  slab  or  pillar  is  very  often  erected  directly  opposite 
the  entrance  of  an  alley  which  comes  out  into  the  main  street 
near  by  one’s  house  or  store,  in  order  to  ward  off  the  bad  or 
deadly  influences  which  are  believed  to  emerge  from  the  alley. 
The  stone  slab  projects  above  the  ground  several  feet,  and  has 
several  characters  engraved  upon  it,  implying  that  this  stone, 


OTHER  POWERFUL  TALISMANS. 


313 


from  the  uTai  Mountain ,”  dares  to  encounter  and  hear  these 
unpropitious  influences.  Such  a  stone  is  believed  to  be  neces¬ 
sary  for  the  well-being  of  those  living  or  doing  business  near 
the  entrance  of  the  alley  opposite  which  it  is  placed. 

Not  unfrequently  is  a  concave  mirror,  made  of  brass  and 
partially  incased  in  wood,  hung  up  on  a  house  in  such  a  posi¬ 
tion  (having  its  polished  surface  outward)  as  to  counteract  or 
reflect  the  bad  influences  which  come  from  a  projecting  point 
in  a  neighboring  house  or  temple.  The  end  of  the  ridge-pole, 
or  corner  of  the  roof  of  a  neighbor’s  house  pointing  toward 
another  house,  is  believed  to  be  unpropitious.  The  owner  or 
resident  of  the  house  affected  must  contrive  to  counteract  and 
avert  the  untoward  influences,  or  be  the  loser  in  health  or 
wealth.  The  Chinese  believe  such  concave  mirrors,  if  proper¬ 
ly  arranged  on  their  houses,  will  counteract  all  the  unfavorable 
influences  which  proceed  from  neighboring  buildings. 

Old  fish-nets  are  often  cut  up  into  strips  and  sold,  to  be 
worn  by  children  around  the  waist  as  girdles,  as  a  preventive 
against  evil  spirits  and  pernicious  influences.  Sometimes  a 
garment  is  made  out  of  such  nets,  and  worn  by  children  for  a 
similar  purpose.  Oftentimes,  when  pregnant  women,  who  are 
nervous  and  easily  excited,  ride  out  in  the  sedan,  a  part  of  an 
old  net  is  hung  up  inside  and  over  the  door,  as  a  preventive 
against  her  seeing  evil  spirits,  or  against  her  being  influenced 
or  agitated  by  them.  Such  spirits  are  supposed  to  be  very 
much  afraid  of  such  pieces  of  old  nets,  imagining  them  to  be 
the  instruments  used  by  the  Tauist  priests  in  catching  demons ! 

What  is  commonly  called  a  Gash-sword  is  considered  very 
efficacious  in  keeping  away  evil  spirits.  It  is  often  hung  up 
on  the  front  and  the  outside  of  the  bridal  bed-curtain,  in  a  posi¬ 
tion  parallel  to  the  horizon.  About  the  time  of  a  woman’s  con¬ 
finement,  a  cash-sword  is  sometimes  taken  and  hung  inside  of 
the  curtain.  This  sword  is  usually  about  two  feet  long,  and 
is  constructed  out  of  three  kinds  of  things,  each  of  which  is 
regarded  as  a  preventive  of  evil  spirits:  1st.  Two  iron  rods, 
about  two  feet  long,  constitute  the  foundation  of  the  sword. 
2d.  About  one  hundred  cash,  either  ancient  or  modern  (if  an¬ 
cient,  or  if  all  of  the  same  emperor’s  reign,  so  much  the  bet¬ 
ter),  are  ingeniously  fastened  on  these  rods,  concealing  them 
from  view.  The  rods  are  placed  in  the  centre,  and  the  coins 

Vol.  II.— O 


314 


CHARMS  AND  OMENS. 


CASH-SWORD  CHARM. 


are  tied  on  the  outside  in  two  rows.  3d. 
Red  cords  or  wires  are  used  in  tying  on  the 
cash.  These  three  kinds,  joined  together 
in  the  shape  of  a  sword,  make  a  really  for¬ 
midable  weapon,  of  which  the  malicious¬ 
ly-disposed  spirits  are  exceedingly,  afraid ! 

A  silver  lock,  called  a  u  hundred-fami¬ 
lies’ -cash-lock”  is  often  used  to  ward  off 
evil  spirits  from  an  only  son.  The  lock 
derives  its  name  from  the  manner  in  which 
the  money  to  procure  it  is  obtained.  The 
man  who  wishes  to  procure  the  lock  for 
the  benefit  of  his  boy  collects  a  few  cash 
from  one  hundred  different  families.  Few 
or  none  refuse  to  contribute  cash  for  this 
purpose.  The  money  thus  obtained  is  paid 
out  for  silver,  which  is  manufactured  into 
a  padlock  about  two  inches  long,  or  per¬ 
haps  less.  A  silver  chain,  or  a  large  silver 
ring,  is  also  usually  purchased,  and  the 
lock  is  used  to  fasten  this  ring  or  chain  on 
the  lad’s  neck.  Such  a  lock  will  contrib¬ 
ute  to  the  boy’s  longevity,  for  the  evil 
spirits  will  fear  or  reverence  it !  His  par¬ 
ents  need  not  be  under  any  apprehension 
that  their  darling  son  will  be  hereafter 
molested  by  demons,  and  they  may  ex¬ 
pect  that  he  will  attain  to  a  respectable  old 
age.  The  lock  is  generally  worn  by  the 
lad  until  he  is  sixteen  years  old,  if  he 
should  really  live  so  long,  when  it  is  ex¬ 
changed  or  sold  for  something  to  be  of¬ 
fered  to  the  goddess  of  children,  common¬ 
ly  called  “  Mother,”  as  a  thank-offering  for 
having  protected  him  until  this  time. 
Sometimes  the  money  thus  obtained  is 
exchanged  for  a  silver  ring  for  the  ankle, 
to  be  worn  by  an  only  son  or  an  only 
daughter,  born  many  years  after  mar¬ 
riage.  Sometimes  the  money  contributed 


SINGULAR  “SECURITY”  FOR  A  CHILD. 


315 


is  made  into  two  silver  wristlets,  to  be  worn  by  the  child. 
The  design  is  the  same  as  in  the  nse  of  the  lock  above  men¬ 
tioned.  The  procuring  of  a  ring  for  the  ankle  is  a  very  pop¬ 
ular  use  of  money  contributed  in  this  way.  It  must  not  be 
supposed  that  money  is  thus  solicited  because  the  family  to 
which  the  only  child  belongs  is  poor,  and  unable  to  bear  the 
expense.  Rich  families  often  procure  money  in  this  manner 
for  the  purpose  described.  The  hundred  families  who  con¬ 
tribute  money  in  this  way  become,  in  the  Chinese  sense  of  the 
term,  a  kind  of  security  for  the  child. 

Parents  who  have  an  only  son  frequently  provide  a  small 
silver  chain,  which  they  place  over  his  neck  as  a  charm  against 
evil  influences,  or  as  an  omen  of  good.  It  is  often  used  as  a 
kind  of  suspender  for  the  boy’s  pocket.  Each  end  is  furnished 
with  a  flat  hook.  On  the  flat  surface  of  the  back  of  each  of 
these  hooks  oftentimes  may  be  found  a  felicitous  phrase,  as 
the  “  three  manies'n  on  one,  and  the  “  nine  likes1''  on  the  other. 
The  first  phrase  means  “  Great  happiness,”  “  Long  life,”  and 
“  ^Numerous  male  children.”  The  latter  phrase  refers  to  nine 
comparisons  found  in  the  Book  of  Odes :  “  Like  the  longevity 
of  the  southern  mountains,”  “  Like  the  luxuriance  of  the  fir- 
tree,”  “  Like  the  ascending  of  the  sun,”  “  Like  the  regularity 
of  the  moon,”  etc.  These  phrases  imply  the  wish  on  the  part 
of  the  parents  of  the  wearer  that  he  may  attain  unto  the  happy 
state  indicated  by  the  “  three  manies”  and  the  “  nine  likes.” 

On  the  morning  of  the  first  day  of  the  fifth  Chinese  month, 
every  heathen  family  nails  up  on  each  side  of  the  front  doors 
and  windows  of  its  house  a  few  leaves  of  the  sweet-flag  (Aco¬ 
rns  gramineus)  and  of  the  artemisia.  The  leaves  of  the 
sweet-flag  are  long  and  slender,  tapering  to  a  point,  resem¬ 
bling  the  general  shape  of  the  sword.  When  used  as  above, 
they  represent  swords.  It  is  said  that  evil  spirits,  on  coming 
near  the  house  and  seeing  these  leaves  nailed  up,  will  take 
them  for  swords,  and  run  off  as  fast  as  they  can  ! 

The  gourd-shell,  or  a  painting  of  the  gourd  on  wood  or  pa¬ 
per,  or  a  small  wooden  gourd,  or  a  paper  cut  in  shape  like  a 
perpendicular  section  of  the  gourd,  or  a  paper  lantern  made  in 
shape  of  a  gourd,  is  in  frequent  use  in  this  place  as  a  charm  to 
dissipate  or  ward  off  pernicious  influences.  Children  often 
wear  about  their  persons  a  representation  or  picture  of  the 


316 


CHARMS  AND  OMENS. 


gourd.  The  shell  of  this  vegetable  is  sometimes  hung  up 
near  the  place  where  the  children  who  have  not  yet  had  the 
small-pox  sleep  during  the  last  night  of  the  year.  This  custom 
is  explained  by  the  Chinese  by  saying  that  a  certain  god  of 
the  smail-pox  and  measles  will  “  empty ”  the  small-pox  into  the 
gourd-shell,  and  not  into  these  children,  if  he  should  observe 
one  ready.  Afterward,  when  they  break  out  with  the  small¬ 
pox,  they  will  have  it  slightly.  Some  families  take  a  lantern 
resembling  the  gourd,  and  bind  it  on  the  neck  of  each  of  their 
children  who  have  not  had  the  small-pox  during  the  last  even¬ 
ing  of  the  year,  where  it  is  worn  until  they  go  to  bed.  Other 
families  procure  certain  paper  masks  for  their  children  to  wear 
during  that  evening,  believing  that  the  features  of  their  chil¬ 
dren  will  thus  be  regarded  as  ugly-looking,  and  the  god  of  the 
small-pox  will  pass  them  by,  and  not  the  small-pox 

into  them.  This  gQd  is, believed  to  be  very  fond  of  disfigur¬ 
ing  the  pretty  faces  of  children  with  the  marks  or  scars  of  the 
small-pox.  It  is  thought  that  if  he  can  be  made  to  regard  the 
features  of  pretty  children  as  ugly-looking,  he  will  not  care 
about  sending  this  disease  upon  them.  Hence  the  frequent 
use  of  horrid-looking  masks  by  children  on  the  last  evening 
of  every  year,  when  the  god  is  supposed  to  be  on  the  look-out 
for  victims. 

Many  believe  that  the  tiger,  a  species  of  lizard,  the  centi¬ 
pede,  a  certain  fabulous  animal  having  three  feet,  and  the 
snake — which  five  things,  taken  together,  are  called  the  ve 
^>o«sons” — have  the  power  to  counteract  pernicious  influences. 
Sometimes  images  of  these  things  are  procured,  and  worshiped 
by  families  which  have  an  only  son.  Pictures  of  them  are  often 
made  with  black  silk  on  new  red  cloth  pockets,  worn  by  chil¬ 
dren  for  the  first  time  on  one  of  the  first  five  days  of  the  fifth 
month.  It  is  believed  that  such  a  charm  will  tend  to  keep 
the  children  from  having  the  colic,  and  from  pernicious  influ¬ 
ences  generally.  They  are  often  found  represented  on  one 
side  of  certain  round  brass  castings,  about  two  inches  in  di¬ 
ameter,  used  as  charms  against  evil  spirits. 

A  small  brass  mirror,  either  flat  or  concave,  but  always 
round,  is  very  frequently  hung  up  on  the  outside  of  a  bed-cur¬ 
tain,  or  suspended  somewhere  near  by.  Now  such  a  utensil 
(especially  the  flat  mirror)  may  be  used  by  the  females  of  the 


WARDING-OFF-EVIL-CASH. 


317 


household  in  making  their  toilet ;  but  its  principal  use  or  ob¬ 
ject,  when  suspended  on  the  outside  of  the  bed-curtain,  is  to 
counteract,  prevent,  or  dissipate  devilish  or  unpropitious  influ¬ 
ences.  It  is  supposed  that  evil  spirits,  on  approaching  to  do 
harm,  will  be  apt  to  see  themselves  reflected  in  the  mirror, 
and,  becoming  frightened,  will  betake  themselves  away  with¬ 
out  delay.  The  mirror,  when  concave,  is  often  made  to  occu¬ 
py  the  centre  of  the  board  on  which  the  eight  diagrams  are 
engraved.  The  charm,  thus  made,  is  regarded  as  exceeding¬ 
ly  efficacious  as  a  defense  against  evil-minded  spirits. 

A  representation  of  a  certain  star,  regarded  as  a  god  of  lit¬ 
erature,  is.  frequently  used  by  students'  as  a  kind  of  charm 
against  unlucky  influences,  or  the  influences  which  retard  or 
prevent  their  success  in  study  and  at  the  regular  examina¬ 
tions  for  the  various  literary  degrees.  An  image  is  sometimes 
made  of  clay  or  wood,  or  frequently  nothing  but  a  picture  is 
made,  or  the  characters  denoting  it  are  written  on  paper,  and 
worshiped  with  the  burning  of  incense  and  candles.  The  im¬ 
age  or  picture  is  somewhat  like  a  human  being,  in  one  hand 
holding  a  pencil,  and  standing  on  the  head  of  a  fabulous  sea- 
monster,  with  the  other  lifted  up  as  if  about  to  kick.  Some¬ 
times  a  kind  of  charm  is  made  by  so  writing  on  paper  four 
couplets  of  Chinese  characters  that  they  will  have,  as  a  whole, 
when  done,  a  resemblance  to  the  figure  of  this  god  of  litera¬ 
ture.  These  four  couplets  mean,  “  rectify  the  heart,”  “  regu¬ 
late  the  body,”  “subdue  one’s  self,”  and  “be  courteous.” 
Sometimes  only  four  characters  are  used  to  make  this  likeness, 
meaning  '■'•rectify  the  heart'1  and  '•'•without  selfishness. ”  It  is 
then  worshiped  with  incense  and  candles. 

A  kind  of  charm,  usually  round,  and  about  two  inches  in 
diameter,  though  sometimes  six-sided  or  oblong,  or  some  other 
shape,  and  made  out  of  brass  or  iron,  usually  called  uwarding- 
ojf-evil-cashf  is  in  great  use  among  children,  being  suspended 
from  their  necks  or  from  button-holes.  Usually  both  sides 
have  an  inscription  upon  them  of  characters,  or  scrolls,  or 
images  of  persons  or  things.  The  characters,  of  course,  are 
propitious,  as  “happiness,”  “wealth  and  office,”  or  they  refer 
directly  to  expelling  the  evil  spirits,  or  warding  off  bad  influ¬ 
ences.  Sometimes  the  twelve  animals,  which  denote  certain 
horary  characters  used  in  reckoning  time  among  the  Chinese, 


318 


CHARMS  AND  OMENS. 


occupy  one  side,  or  the  “  eight  diagrams ,”  or  the  “Jive  pois¬ 
ons.”  The  scrolls  are  oftentimes  unintelligible  to  ordinary 
mortals,  but  supposed  to  be  charms,  understood  and  feared  by 
spirits.  Great  reliance  seems  to  be  placed  upon  such  cash  by 
fond  parents  for  the  preservation  of  their  children  from  evil 
influences.  These  are  sometimes  cast  from  moulds,  at  other 
times  they  are  pounded  out  of  the  metal  used,  or  filed  down, 
and  made  into  the  desired  shape. 

Enough  has  been'  said  to  give  the  reader  some  idea  of  the 
extent  of  the  use  of  methods  to  counteract  unpropitious  in¬ 
fluences,  and  expel  evil  spirits  among  this  people.  Their  use 
abounds  among  all  classes  of  society.  Let  each  reader  make 
his  own  reflections  in  regard  to  the  moral  character  and  the 
spiritual  condition  of  a  people  who  trust  so  constantly  to  the 
methods  described  to  avert  or  prevent  undesirable  results,  ig¬ 
noring  the  existence  of  an  every  where  present,  omniscient,  al¬ 
mighty,  and  infinitely  benevolent  God. 

Diabolical  Charms. 

It  is  believed  by  some  of  this  people  that  pieces  of  yellow 
paper,  having  stamped  upon  them  the  head  of  a  dog  and  the 
head  of  a  buffalo,  or  one  of  these  heads,  if  used  in  a  certain 
way,  are  very  efficacious  in  causing  one  to  become  sick,  stupid, 
or  obedient  to  the  will  of  another,  and  even  to  die.  In  conse¬ 
quence  of  this  belief,  these  charms  are  sometimes  resorted  to 
by  a  person  who  has  a  deadly  hate  to  another,  in  order  to 
cause  his  death  or  to  bring  on  sickness,  or  by  one  who  desires 
to  gain  possession  of  another  man’s  property,  but  who  fears 
that  his  plans  to  cheat  or  circumvent  him  will  not  of  them¬ 
selves  be  successful. 

In  the  fall  of  1859,1  took  considerable  pains  to  satisfy  my¬ 
self  if  these  charms,  in  regard  to  which  I  had  been  somewhat 
skeptical,  were  really  in  use  at  this  place.  In  company  with  a 
native  Christian,  I  went  to  a  certain  temple,  celebrated  for  the 
efficiency  of  its  charms  of  the  above  description.  We  were 
shown  some  eight  or  ten  bunches  of  yellow  paper,  each  bunch 
consisting  of  twenty-two  sheets  about  seven  or  eight  inches 
long,  and  two  and  a  half  inches  wide.  On  the  outside  sheets 
was  a  rough  representation  of  a  dog’s  head  and  of  a  buffalo’s 
head,  said  to  have  been  struck  off  from  iron  plates.  The  tem- 


DIABOLICAL  CHARMS. 


319 


pie-keeper  showed  them  to  us,  aud  conversed  at  first  quite 
freely  on  the  subject,  under  the  impression  that  we  wished  to 
purchase  and  use  them.  After  he  found  out  that  we  did  not 
wish  to  do  so,  he  expressed  regret  that  he  had  shown  them  to 
us,  and  said  as  little  as  could  be  politely  avoided  respecting 
their  use. 

When  one  wishes  to  obtain  these  charms,  he  goes  to  one  of 
the  few  temples  where  they  can  be  procured,  proceeds  to  offer 
mock-money,  and  incense,  and  candles  before  certain  idols. 
Having  lighted  these  offerings,  he  bows  down  before  the  idols, 
mentions  the  particular  object  which  he  desires  to  accomplish, 
and  vows,  if  he  is  successful,  that  he  will  make  to  them  a 
thank-offering  of  meats,  fish,  vegetables,  etc.  He  takes  away 
with  him  a  small  quantity  of  the  ashes  of  the  incense  from  the 
censer  before  the  idolsr  He  buys  of  the  temple-keeper,  at  an 
exorbitant  sum,  a  bundle  or  two  of  the  charms. 

These  paper  charms  are  reduced  to  ashes  in  his  own  house, 
or  in  some  temple,  or  at  a  particular  place  under  the  Big 
Bridge  across  the  river  at  this  place.  These  ashes,  added  to 
the  ashes  of  incense  brought  from  the  temple  where  he  obtain¬ 
ed  the  charms,  he  endeavors  to  bring  in  contact  with  the  indi¬ 
vidual  whom  he  desires  to  injure,  as  by  mingling  a  little  with 
tea  and  giving  him  to  drink,  or  by  causing  some  to  be  put  into 
his  food,  or  by  besmearing  his  head  or  his  clothing  with  them. 
Sometimes,  however,  only  the  ashes  of  the  charms,  or  the  ash¬ 
es  obtained  from  the  censer  in  the  temple,  are  used  in  the  way 
described.  The  intended  victim  should  not  be  aware  that  he 
is  eating  or  drinking  charmed  ashes,  or  that  any  has  been 
daubed  on  his  person  or  his  clothing.  If  he  is  aware  of  it,  the 
ashes  are  believed  to  be  powerless  to  affect  his  health,  his 
soundness  of  mind,  or  his  life,  as  he  will  immediately  take 
measures  to  counteract  any  evil  effect. 

When  one  is  led  by  any  circumstances  attending  failure  of 
health,  unfavorable  and  inexplicable  change  in  his  business  af¬ 
fairs,  etc.,  to  suspect  that  he  is  under  the  evil  influence  of 
charms  used  by  another  through  covetousness  or  hatred,  he 
usually  loses  no  time  in  putting  forth  efforts  to  counteract  or 
dissipate  such  influences.  If  very  sick,  and  apparently  near  to 
death,  one  or  more  Tauist  priests  are  employed  to  perform  a 
ceremony,  the  object  of  which  is  to  call  back  or  retain  his  soul 


320 


CHARMS  AND  OMENS. 


by  means  of  some  of  his  clothing  and  a  mirror  fastened  on  a 
bamboo  pole,  which  has  green  branches  at  one  end.  Some¬ 
times  he  hires  several  of  these  priests  to  repeat  their  formulas 
in  a  temple  devoted  to  the  worship  of  the  gods  commonly 
called  the  “  Five  Rulers,”  accompanied  with  the  burning  of  in¬ 
cense  and  candles,  and  the  offering  of  a  meat  sacrifice  before 
the  idols,  a  small  paper  image  of  a  man  being  used  to  repre¬ 
sent  the  sick  person.  Or  perhaps  he  engages  two  or  three  of 
these  priests  to  ascend  a  “  ladder  of  knives,”  on  the  top  of 
which  various  formulas  are  recited,  as  if  in  the  act  of  exor¬ 
cising  evil  spirits,  and  expelling  malicious  influences.  Drums 
and  gongs  are  beaten,  and  not  infrequently  a  hundred  or  two 
sheets  of  yellow  paper,  having  pictures  of  dog’s  heads  or  buf¬ 
falo’s  heads  printed  on  them,  are  burned,  in  order  to  facilitate 
the  rescue  of  the  man  from  injury  and  death. 

It  is  currently  reported  that  sometimes  the  evil  influences, 
or  spirit  expelled  in  the  above  manner  from  the  sick  man,  en¬ 
ters  some  other  person  who  happens  to  be  near.  In  such 
cases  it  is  believed  to  be  particularly  efficacious  in  causing  in¬ 
jury.  In  fact,  such  a  person  is  thought  to  be  almost  incurable ; 
hence  the  common  remark  that  “  idle  spectators  should  not  be 
present  at  an  exorcism.” 

Sometimes  it  is  believed  the  original  charm  or  curse  does 
not  take  effect  on  the  person  intended,  either  owing  to  some 
mistake  in  its  administration,  or  because  the  fates  are  propi¬ 
tious  to  him,  or  because  the  time  has  not  arrived  when  he 
ought  to  suffer  reverse  in  business,  fail  in  health,  or  to  die.  In 
such  cases  the  charm  “  flies”  off  to  some  other  individual  who 
happens  to  be  near,  and  spends  its  force  upon  him.  This  re¬ 
sult  is  only  known  by  the  effects  experienced.  The  unfortu¬ 
nate  and  unhappy  victim  must  immediately  resort  to  the  usu¬ 
al  measures  to  counteract  and  expel  it. 

And  sometimes,  it  is  asserted,  the  charm  recoils  from  the  in¬ 
tended  victim  upon  the  individual  who  uses  it,  and  inflicts 
upon  him  that  misfortune  which  he  planned  for  another.  This 
result  is  attributed  not  so  much  to  his  being  a  bad  man  and 
the  other-  a  good  man,  as  to  the  fortune  or  the  fates  of  the  in¬ 
dividuals  concerned.  The  aggressor  in  this  case  must  take 
immediate  measures  to  rid  himself  of  the  injury  he  has  unwit¬ 
tingly  brought  upon  himself. 


CHARM  USED  BY  PROSTITUTES. 


321 


It  is  believed  that  the  methods  above  described  of  injuring 
another  in  health  or  property  is  never  resorted  to  with  per¬ 
fect  impunity  on  the  part  of  one’s  enemy.  He  must  first  be 
'willing  to  suffer  some  misfortune  in  his  own  person  or  in  his 
own  family,  as  to  be  childless,  or  blind,  or  poor,  before  he  can 
be  successful  in  the  object  at  which  he  aims  in  regard  to  an¬ 
other. 

It  is  probable  that  not  a  little  of  the  poor  health,  want  of 
success,  or  bad  luck  in  general  at  this  place,  is  accounted  for 
by  attributing  it  to  the  agency  of  some  evil  spirit  or  influence, 
induced  or  caused  by  an  enemy  in  the  manner  which  has  been 
just  detailed.  For  example,  only  a  few  weeks  ago,  it  was 
publicly  reported  that  the  viceroy  of  this  province  had  em¬ 
ployed  ten  or  twelve  Tauist  priests  of  a  certain  kind  to  prac¬ 
tice  their  arts  of.exorcism  for  the  benefit  of  a  popular  military 
officer  who  was  afflicted  with  copious  bleeding  at  the  nose, 
supposed  to  be  occasioned  by  the  agency  of  some  evil-design¬ 
ed  individuals  unknown. 

A  certain  yellow  charm,  having  dog’s  heads  stamped  on  it, 
is  said  to  be  extensively  used  by  prostitutes  here  when  they 
desire  a  rich  guest  to  visit  them  again.  Sometimes  the  ashes 
of  such  a  charm  is  secretly  mingled  with  tea  and  given  him 
to  drink,  or  on  his  departure  they  burn  the  charm,  and  call 
upon  it  as  a  dog  to  follow  him  wherever  he  may  go,  believing 
that  it  will  cause  him  to  return  at  some  future  time. 

Some  temples  have  a  niche  in  a  dark  portion  of  their  pre¬ 
cincts  where  two  small  images,  one  with  a  horse’s  head  and 
one  with  a  buffalo’s  head,  are  arranged  for  the  express  pur¬ 
pose  of  being  worshiped  by  those  who  wish  to  injure  another 
with  these  charms, ‘and  before  which  vows  may  be  made  re¬ 
lating  to  such  an  event,  or  an  exorcism  performed  designed 
to  counteract  these  charms. 

What  an  idea  do  these  simple  statements  furnish  of  the  dia¬ 
bolical  design  and  nature  of  some  of  the  customs  of  this  hea¬ 
then  people!  How  contrary  to  the  spirit  of  the  Christian  re¬ 
ligion  ! 

Ominous  Words  and  Sentences. 

The  Chinese  language,  both  spoken  and  written,  abounds 
in  words  and  phrases  which  are  considered  ominous  of  good 

O  2 


822 


CHARMS  AND  OMENS. 


luck.  The  use  of  such  is  very  common,  especially  on  occa¬ 
sions  joyous  and  complimentary.  An  illustration  of  this  pecul¬ 
iar  trait  of  Chinese  character  will  be  made  by  a  reference  to 
several  of  their  words  and  stereotyped  sentences,  felicitous 
and  unfelicitous. 

The  Chinese  unicorn  is  in  popular  use  an  omen  of  good. 
This  fabulous  animal  is  described  as  having  only  one  horn, 
with  a  body  all  covered  with  scales.  For  several  thousands 
of  years  it  has  eluded  the  vision  of  mortals,  excepting  once, 
when  it  is  stated  to  have  been  seen  by  Confucius  in  his  old 
age.  He  regarded  it  as  ominous  of  his  ajDproaching  death. 
They  say  that  Confucius  was  “the  elf  of  the  unicorn.”  Hence, 
perhaps,  the  origin  of  the  saying  that  an  extraordinary  bright 
boy  is  the  “  son  of  the  unicorn ,”  or  the  “ gift  of  the  unicorn 
At  the  feast  of  lanterns  in  the  middle  of  the  first  Chinese 
month,  a  kind  of  lantern'  representing  a  boy  riding  a  unicorn 
is  exposed  for  sale  in  vast  numbers.  When  one  purchases 
such  a  lantern  and  gives  it  to  a  friend,  he  means  by  the  act,  I 
wish  you  may  have  a  very  bright  son.  “A  child  that  can 
ride  the  unicorn”  is  one  who  gives  marks  of  unusual  talent, 
and  of  future  promise  as  a  scholar  or  a  mandarin. 

The  character  for  “  longevity”  is  regarded  as  very  felicitous, 
and  is  used  in  a  great  variety  of  ways.  A  cake  made  of  dough 
in  the  shape  of  a  peach,  or  the  likeness  of  a  peach  traced  on 
paper  and  painted  like  a  peach,  is  called  “  longevity  peach f 
the  peach  being  a  symbol  of  long  life.  The  character  is  also 
sometimes  formed  out  of  strips  of  dough  in  which  a  red  col¬ 
oring  matter  has  been  put.  After  being  baked,  the  longevity 
cake  is  placed  on  the  top  of  a  plate  full  of  other  cakes,  and,  in 
connection  with  other  things,  is  presented  to  an  aged  friend 
or  relative  on  the  celebration  of  his  birthday.  Sometimes  the 
character,  made  out  of  broadcloth  or  velvet,  and  from  two  to 
four  feet  long,  and  of  proportionate  width,  and  pasted  on  a 
foundation  of  red  silk,  or  red  crape,  or  red  broadcloth,  is  used 
as  a  birthday  present.  The  character  on  such  presents  is  oft¬ 
entimes  gilded  very  neatly.  At  other  times  the  character  for 
old  age  is  written  in  an  ancient  style,  and  in  one  hundred  dif¬ 
ferent  forms,  of  a  large  and  uniform  size,  on  a  sheet  of  red 
paper.  These  characters  are  then  gilded.  The  paper,  having 
been  put  on  rollers,  so  as  to  be  easily  suspended  on  a  wall  or 


AMULET  OF  THE  “FIVE  HAPPINESSES.”  328 

side  of  a  room,  is  thus  presented  to  a  friend  or  relative  on  the 
occurrence  of  a  fiftieth,  sixtieth,  seventieth,  or  eightieth  birth¬ 
day.  It  is  usually  suspended  in  the  reception-room,  and  is 
really  a  fine-looking  ornament.  The  meaning  of  the  donor  of 
the  longevity  peach,  or  of  any  form  of  the  longevity  character, 
is,  May  you  enjoy  a  happy  old  age.  On  the  birthdays  of  gods 
and  goddesses,  offerings  of  longevity  cakes  are  often  made  be¬ 
fore  these  images  by  their  worshipers.  The  word  for  longev¬ 
ity,  written  on  red  paper  with  black  ink,  is  frequently  to  be 
seen  pasted  up  on  the  door-posts  or  window-posts  of  Chinese 
houses. 

The  character  for  happiness  is  considered  to  be  very  felici¬ 
tous,  and  is  much  used  at  this 
place  as  a  symbol  of  good.  Oft¬ 
entimes  it  is  written  with  black 
ink  on  red  paper  several  inches 
square,  or  on  white  paper  with 
red  ink,  and  then  pasted  up  on 
the  doors  of  houses.  This  is 
done  quite  generally  about  Chi¬ 
nese  New  Year.  Sometimes  it 
is  engraved  on  wood  in  raised 
lettering.  After  being  gilded,  it 
is  suspended  or  nailed  up  over  a  door,  inside  or  outside  the 
house,  or  on  a  cross-beam  or  post.  Not  unfrequently  it  is  seen 
written  very  prettily  in  a  large  form,  from  two  to  six  or  eight 
feet  across,  in  red  ink,  on  the  wall  opposite  the  front  or  main 
door  of  a  house.  This  custom  is  explained  by  saying  that  hap¬ 
piness  will  in  this  manner  be  always  near  by.  On  opening  the 
door  every  one  will  see  it !  Sometimes  the  pictures  of  four 
bats  are  made  at  the  four  corners  of  the  character  for  happi¬ 
ness  thus  written  on  the  wall.  The  whole  is  then  called  the 
'■'■five  happinesses”  the  characters  for  “ bat”  and  “ happiness” 
having  in  this  dialect  the  same  sound.  A  very  happy  and  fe¬ 
licitous  coincidence !  Every  body  desires  as  much  happiness 
as  he  can  obtain,  and  this  is  one  of  the  Chinese  ways  to  indi¬ 
cate  this  universal  desire  of  mankind.  The  four  characters — 
happiness,  official  emolument,  longevity,  and  joy — are  often 
written  together  in  a  certain  way.  One  of  them  is  made  of  a 
large  size,  and  the  other  three  inside  of  it,  or  on  it,  and  of  a 


HAPPINESS. 


324 


CHARMS  AND  OMENS. 


smaller  size.  The  whole  combination  is  unintelligible  except 
to  the  initiated,  and  is  regarded  as  a  kind  of  amulet  or  charm 
by  some.  The  “Jive  happinesses ”  are  explained  as  referring  to 
wealth,  office,  tranquillity,  virtue,  and  death  in  old  age  in  peace. 

The  Chinese  here  are  singularly  fond  of  wearing  ornaments 
made  of  gems  or  precious  stones,  either  genuine  or  imitated. 
The  material  is  first  ground  or  worked  down  to  the  desired 
size  or  shape,  and  then  some  happy  characters  or  felicitous 
sentences  are  engraved  on  it,  such  as  “  Sappiness  like  the 
Eastern  Ocean,”  meaning  abundance,  or  “  Longevity  like  the 


Southern  Mountains ,”  meaning  durability  and  permanence,  or 
“Long  life,  wealth,  and  office,”  or  “ Gold  and  gems  Jilling  the 
house”  or  simply  the  word  “ happiness.”  These  badges  .or 
ornaments  are  of  various  shapes — circular,  square,  oblong,  or  • 
fanciful.  Some  are  made  in  the  form  of  certain  flowers.  They 
are  worn  as  finger-rings,  or  on  the  caps  of  men  and  boys,  or 
as  ornaments  for  the  heads  of  females,  or  they  are  suspended 
from  various  parts  of  the  dress.  The  design  in  many  cases  is 
not  only  to  add  to  the  respectability  of  the  wearer,  but  also  to 
indicate  his  wish  to  obtain  or  enjoy  the  thing  expressed  by 
the  character  or  characters.  Such  ornaments  are  often  worn 
suspended  on  the  side  of  the  persons  of  adults.  Some  seem 
to  believe  that  such  a  use  helps  them  to  keep  their  balance, 
and  acts  as  a  kind  of  preventive  against  slipping  or  falling 
down.  When  the  outermost  upper  garment  is  short,  such 
ornaments  are  frequently  seen  dangling  down,  much  in  the 
same  manner  as  fops  and  fast  men  in  the  West  sport  a  gold 
chain  and  fixtures.  Some  are  brass. 

The  expression  “a hundred  children  and  a  thousand  grand- 


SYMBOL  OF  HAPPINESS  AND  HARMONY. 


325 


children”  is  a  very  popular  and  felicitous  phrase,  consisting 
of  four  Chinese  characters.  A  lantern,  coarsely  made,  about 
a  foot  and  a  half  long  and  eight  or  ten  inches  in  diameter, 
covered  with  white  gauze,  and  having  on  one  side  the  charac¬ 
ters  for  “hundred  children,”  and  on  the  opposite  side  those 
for  “thousand  grandchildren,”  cut  out  of  bright  red  paper 
and  fastened  on  the  gauze,  is  in  very  common  use  here.  At 
burials,  weddings,  and  on  removals,  this  lantern  is  used,  and 
is  regarded  as  an  omen  of  good.  On  ordinary  occasions,  if 
used  at  all,  only  one  is  used.  Two  such  lanterns  are  hung  up 
in  front  of  sedans,  one  on  each  pole,  on  returning  from  the 
burial  of  an  elder  member  of  a  family,  or  from  placing  the 
coffin  in  a  dead-house  for  a  season,  while  the  family  is  procur¬ 
ing  a  suitable  burial-place,  each  lantern  having  a  lighted  can¬ 
dle  in  it,  though  in  broad  daylight.  The  sedan  which  carries 
the  ancestral  tablet  of  the  dead,  and  those  which  contain  the 
female  members  of  the  household,  have  each  such  a  lantern. 
The  female  members  of  a  family,  moving  into  a  newly-built  or 
newly-rented  house,  have  each  a  lantern  hung  on  their  sedan- 
poles  in  a  similar  manner,  as  also  do  the  sedans  which  contain 
their  ancestral  tablets.  On  marriage  occasions  these  lanterns 
are  invariably  used.  The  object  of  the  use  of  this  kind  of  lan¬ 
tern  on  these  occasions  is  to  indicate  the  desire  for  a  numer¬ 
ous  posterity.  Those  who  have  many  children  are  described 
as  having  a  “  happy  fate” 

Pictures  of  two  children  mutually  embracing,  or  locked  in 
each  other’s  arms,  standing  side  by  side,  are  often  seen  exposed 
for  sale.  They  are  an  index  of  peace  and  harmony,  represent¬ 
ing  two  persons  mutually  agreeing  and  constant  companions. 
Some  families  procure  this  picture  and  hang  it  up  in  their 
houses  as  a  symbol  of  their  desire  to  have  all  in  the  household 
live  in  peace  and  love  with  each  other.  On  the  same  picture 
sometimes  is  depicted  the  likeness  of  two  bats.  Such  a  pic¬ 
ture,  considered  as  a  whole,  symbolizes  the  desire  for  happi¬ 
ness  as  well  as  harmony — the  character  for  bat  having  the 
safne  local  sound  as  the  character  for  happiness.  In  some 
temples  there  are  images  of  youths  embracing  each  other  as 
large  as  lads  six  or  eight  years  old.  These  are  worshiped  for 
the  purpose  of  procuring  peace  and  harmony  among  those 
who  once  were  friendly  to  each  other,  or  between  husband 


326 


CHARMS  AND  OMENS. 


and  wife,  brothers,  or  partners  in  business,  etc.,  in  case  of  en¬ 
mity  or  bad  feeling  existing  between  them.  Some  of  the  rel¬ 
atives  or  friends  of  the  estranged  parties  go  without  their 
knowledge  to  the  temples  where  these  images  are,  and  take 
some  of  the  ashes  out  of  the  censer  standing  before  the  im¬ 
ages,  after  lighting  candles  and  incense.  Having  mixed  these 
ashes  secretly  in  tea  or  wine,  the  potion  is  given  to  those 
whose  reconciliation  is  sought,  to  drink.  It  is  believed  that  in 
due  time  they  will  become  friendly  and  at  peace  with. each 
other.  If,  however,  they  are  aware  of  the  mingling  of  the  ash¬ 
es  in  the  drink,  it  is  asserted  that  this  means  for  their  mutual 
reconciliation  will  prove  inefficacious. 

The  character  for  “joy,”  written  twice  side  by  side,  as  though 
the  whole  constituted  only  one  word  or  letter,  is  regarded  as 
a  very  auspicious  combination.  It  may  mean  double  joy,  or 
joy  repeated ,  and  indicates,  when  used  in  the  manner  mention¬ 
ed  below,  a  desire  that  occasions  for  joy  may  be  repeated  or 
numerous.  People  take  very  red  paper,  and  trace  on  it  with 
black  ink,  as  neatly  as  possible,  this  character  for  repeated  or 
double  joy.  It  is  then  taken  and  pasted  on  the  door  of  a 
bride’s  room,  or  on  some  of  the  principal  outside  doors  of  a 
new  house,  or  on  the  doors  of  an  old  house  into  which  the  fam¬ 
ily  has  just  moved,  or  on  the  doors  or  door-posts  soon  before 
or  soon  after  new  year,  or  on  the  wall  opposite  the  principal 
door  of  one’s  house,  as  caprice,  or  taste,  or  circumstances  at 
the  time  seem  to  suggest  as  most  suitable.  It  is  thus  fre- 
quently  used  as  a  symbol  of  prosperity. 

On  occasions  festive  or  mournful,  such  as  marriages,  births, 
deaths,  funerals,  or  celebrations  of  birthdays,  the  Chinese  avoid 
the  saying  oV  the  hearing,  as  much  as  possible,  of  inauspicious 
and  unpropitious  words  or  phrases — that  is,  those  which  can 
be  construed  as  unfortunate  and  of  ill  omen.  For  example,  at 
weddings,  no  one  should  say  any  thing  about  any  one  not 
having  children  or  grandchildren ;  at  births,  no  one  should 
drop  a  word  about  the  child  being  weak  and  sickly,  or  about 
the  probabilities  in  regard  to  its  being  difficult  to  nurse  or 
bring  up.  If  such  expressions  should  be  heard,  they  would  be 
likely  to  cause  unpleasant  feeling,  and  be  afterward  remem¬ 
bered  by  the  family.  Should  any  unpropitious  or  unfortunate 
event  afterward  occur  relating  to  the  child  or  the  family,  tho 


THE  MAGPIE  AND  THE  CROW. 


327 


person  who  uttered  the  expression  would  probably  be  regard¬ 
ed  as  the  'cause  or  the  occasion  of  it,  and  perhaps  would  be 
hated  or  abused  for  it,  even  if  spoken  in  jest.  The  utterance 
of  bad  words  (and  by  this  phrase  there  is  not  the  remotest  ref¬ 
erence  to  vile  and  filthy  language,  but  simply  to  what  is  re¬ 
garded  as  unlucky  and  unpropitious)  must  be  studiously  avoid¬ 
ed  on  special  festive  or  mournful  occasions  by  servants,  rela¬ 
tives,  guests,  the  family,  and  neighbors.  For  the  same  reason, 
language  relating  to  conflagrations  should  be  avoided  by  work¬ 
men  engaged  on  a  new  house,  as  well  as  by  all  who  come  to 
the  place. 

Miscellaneous  Omens  for  Good  or  Evil. 

The  Chinese  do  not  believe  in  the  doctrine  of  a  general  and 
particular  providence,  exerted  by  one  omnipotent,  omnipres¬ 
ent,  omniscient,  and  infinitely  benevolent  and  wise  being  like 
the  God  of  the  Bible.  They  are  constantly  influenced  to  an 
incredible  extent  by  views  and  sentiments  inconsistent  not 
only  with  the  teachings  of  the  Bible,  but  with  the  dictates  of 
common  sense  and  of  reason ;  hence  they  seek  for  omens,  au¬ 
spicious  and  inauspicious,  to  assist  them  in  regulating  their 
plans  and  their  pursuits.  Some  omens  for  good  or  evil,  com¬ 
mon  at  this  place,  l’elating  principally  to  the  conduct  or  the 
voices  of  animals,  will  now  be  mentioned. 

The  magpie  is  regarded  as  a  bird  of  good  omen.  If  one,, 
while  meditating  on  a  plan  about  to  be  adopted,  or  while  en¬ 
gaged  in  a  pursuit  which  enlists  his  interest  and  attention,  sud¬ 
denly  hears  the  voice  of  this  bird,  he  is  prone  to  consider  it  as 
felicitous,  its  voice  being  sprightly  and  joyous,  imparting  en¬ 
couragement  to  the  hearer.  There  is  a  proverb  which  says  of 
this  bird  that  “  its  voice  is  good ,  but  its  heart  is  badf  mean¬ 
ing  that  it  is  given  to  flattery. 

The  Chinese  crow ,  sometimes  called  the  white-winged  raven, 
on  the  other  hand,  is  an  omen  of  evil.  Its  cry  is  harsh  and  un¬ 
pleasant.  Its  voice  is  regarded  as  unlucky — perhaps,  as  some 
suggest,  because  it  sounds  much  like  ha,  the  common  Chinese 
word  for  bite.  While  prosecuting  any  business  or  planning 
any  affair,  if  the  person  unexpectedly  hears  the  crow  crying 
out  ka,  ka ,  ka ,  “ Bite ,  bite ,  bitef  he  is  often  impressed  thereby 
with  the  idea  that  he  shall  not  be  successful.  The  proverb 


328 


CHARMS  AND  OMENS. 


says  this  bird’s  “ voice  is  bad ,  but  its  heart  is  good”  i.  e.,  mean¬ 
ing  it  warns  one,  and  does  not  flatter,  like  the  magpie. 

The  coming  of  a  dog  indicates  future  prosperity.  Many 
people  believe  that  if  a  strange  dog  comes  and  remains  with 
one,  it  is  an  omen  of  good  to  his  family,  indicating  that  he  will 
become  more  wealthy.  Some  try  to  account  for  the  existence 
of  this  sentiment  by  the  remark  that  the  dog  knows  before¬ 
hand  where  he  will  obtain  enough  to  eat,  and  that  he  changes 
his  master  sometimes  in  accordance  with  this  instinct  or  fore¬ 
knowledge. 

The  coming  of  a  cat  to  a  household  is  an  omen  of  approach¬ 
ing  poverty.  The  coming  of  a  strange  cat,  and  its  staying  in 
a  house,  are  believed  to  foreshadow  an  unfavorable  change  in 
the  pecuniary  condition  of  the  family.  No  one,  therefore,  de¬ 
sires  such  an  addition  to  the  household.  It  is  supposed,  or  at 
least  maintained  by  some,  that  a  cat  can  foresee  where  it  will 
find  plenty  of  rats  and  mice  in  consequence  of  the  approach¬ 
ing  dilapidation  of  a  house,  following  the  ruin  or  poverty  of  its 
inhabitants. 

The  crowing  of  a  hen  is  considered  ominous  of  something 
unusual  about  to  happen  in  the  family  to  which  it  belongs.  In 
order  to  ascertain  whether  this  event  is  propitious  or  unpropi- 
tious,  the  relative  position  of  the  fowl,  while  crowing,  is  to  be 
observed.  If  the  hen  crows  while  her  head  is  toward  the  out¬ 
side,  or  the  front  of  the  premises,  it  is  an  unpropitious  prog¬ 
nostication,  foreshadowing  poverty  or  ill  luck  of  some  kind ; 
whereas,  if  her  head  is  pointing  toward  the  rear  of  the  premi¬ 
ses  while  crowing,  it  is  an  omen  of  good,  indicating  a  more 
prosperous  state  of  the  family.  Few  families  will  keep  a  crow¬ 
ing  hen,  even  should  she  betoken  future  good,  as  extraordinary 
omens  like  this  are  deemed  undesirable.  The  unfortunate  fowl 
is  either  sold  or  killed  as  soon  as  possible  after  she  has  com¬ 
menced  to  crow.  It  is  said  that  if  a  cock  should  crow  about 
ten  or  eleven  o’clock  in  the  evening,  he  is  not  allowed  to  re¬ 
main  on  the  premises  long,  being  killed  or  sold,  as  such  crow¬ 
ing  denotes  future  evil  to  the  family  of  the  owner. 

The  coming  of  swallows ,  and  their  making  their  nests  in  a 
new  place,  whether  dwelling-house  or  store,  are  hailed  as  an 
omen  of  approaching  success,  or  a  prosperous  change  in  the 
affairs  of  the  owner  or  occupant  of  the  premises.  It  is  assert- 


THE  OWL  A  HARBINGER  OF  DEATH. 


329 


ed  with  the  greatest  gravity  by  some,  that  the  building  of 
their  nests  in  a  new  locality  is  invariably  attended  with  good 
luck.  They  are  never  killed  in  this  part  of  the  empire. 

The  voice  of  the  owl  is  universally  heard  with  dread,  being 
regarded  as  the  harbinger  of  death  in  the  neighborhood.  Some 
say  that  its  voice  resembles  the  voice  of  a  spirit  or  demon  call¬ 
ing  out  to  its  fellow.  Perhaps  it  is  on  account  of  this  notion 
that  they  so  often  assert  having  heard  the  voice  of  a  spirit, 
when  they  may  have  heard  only  the  indistinct  hooting  of  a  dis¬ 
tant  owl.  Sometimes,  the  Chinese  say,  its  voice  sounds  much 
like  an  expression  for  “  digging ”  the  grave.  Hence,  probably, 
the  origin  of  a  common  saying,  that  when  one  is  about  to  die, 
in  the  neighborhood  will  be  heard  the  voice  of  the  owl,  calling 
out,  “j Dig,  dig.”  It  is  frequently  spoken  of  as  the  bird  which 
calls  for  the  soul ,  or  which  catches  or  takes  away  the  soul. 
Some  assert  that  if  its  cry  is  dull  and  indistinct,  as  though  pro¬ 
ceeding  from  a  distant  place,  it  betokens  the  death  of  a  near 
neighbor;  whereas,  if  its  notes  are  clear  and  distinct,  as  if  pro¬ 
ceeding  from  a  short  distance,  it  is  a  sure  harbinger  of  the 
death  of  a  person  in  a  remote  neighborhood — the  more  dis¬ 
tinct  the  voice,  the  more  distant  the  individual  whose  decease 
is  indicated  ;  and  the  more  indistinct  the  voice,  the  nearer  the 
person  whose  death  is  certain !  It  is  a  common  saying  that 
this  bird  is  a  transformation  of  one  of  the  servants  of  the  ten 
kings  of  the  infernal  regions,  i.  e.,  is  a  devil  under  the  guise  of 
a  bird.  It  is  also  frequently  referred  to  as  a  “  constable  from 
the  dark  land.” 

The  Chinese  also  speak  of  omens  derived  from  the  sudden 
changes  which  occur  sometimes  in  the  appearance  of  certain 
flowers.  Let  one  or  two  examples  illustrate  the  idea.  A  cer¬ 
tain  species  of  flower  (gynandrous),  if  it  is  in  very  full  blos¬ 
som,  and  has  very  green  leaves,  betokens  unusual  prosperity 
in  the  family  of  the  owner.  Few  who  have  such  a  flower  in 
their  possession  are  willing  to  part  with  it,  except  for  an  exor¬ 
bitant  sum.  If,  for  any  reason,  such  a  flower  should  suddenly 
die,  or  if  its  blossoms  fade,  or  its  leaves  become  of  an  unpleas¬ 
ant  hue,  it  is  believed  to  be  a  sure  token  of  poverty  or  ill  luck. 
A  certain  Chinaman  at  this  place  dates  heavy  pecuniary  losses 
in  his  father’s  family,  over  thirty  years  ago,  and  subsequent 
poverty,  to  the  sudden  destruction  of  such  a  flower,  caused,  as 


330 


CHARMS  AND  OMENS. 


it  was  afterward  ascertained,  by  an  offended  neighbor,  who  one 
evening  poured  a  little  salted  water  into  the  pot  which  con¬ 
tained  the  flower. 

The  peony  is  also  regarded  as  an  omen  of  good  fortune  if  it 
becomes  full  of  beautiful  flowers  and  green  leaves.  On  the 
other  hand,  if  its  leaves  should  all  at  once  dry  up,  and  it's  flow¬ 
ers  suddenly  fade  or  become  of  an  unpleasant  color,  such  a 
change  foreshadows  poverty,  or  some  overwhelming  disaster, 
in  the  family  of  its  owner. 

A  singular  way  of  obtaining  an  omen,  practiced  by  some,  is 
this :  If  a  man  has  entered  upon  an  undertaking,  or  is  deliber¬ 
ating  in  regard  to  a  plan,  of  the  future  success  of  which  under¬ 
taking  or  plan  he  stands  in  doubt,  he  sometimes  adopts  the  fol¬ 
lowing  method  of  settling  his  mind :  he  takes  a  stick  of  in¬ 
cense,  and,  having  lighted  it,  bows  down  before  the  god  of  the 
kitchen.  Holding  the  incense  in  his  hands,  he  informs  the 
kitchen  god  of  his  plans  or  his  undertaking,  and  the  state  of 
his  mind  about  the  same.  Placing  the  incense  in  the  censer 
before  the  god,  he  goes  out  to  the  street  door  and  listens  to 
the  language  of  those  who  are  passing  by.  The  first  sentence 
he  can  distinguish,  whatever  it  may  be,  he  eagerly  fixes  in  his 
memory,  and,  having  meditated  upon  it,  draws  conclusions 
from  its  general  tenor  in  regard  to  the  subject  of  his  doubts, 
whether  auspicious  or  inauspicious,  good  or  evil.  Sometimes, 
before  he  takes  the  sentence  heard  at  the  street  door  as  the 
subject  of  meditation,  he  first  inquires  of  the  god  of  the  kitch¬ 
en  whether  the  sentence  heard  is  a  proper  one  for  his  purpose 
and  use.  At  other  times,  before  going  to  the  street  door,  and 
after  consulting  the  god  of  the  kitchen,  he  puts  a  small  quan¬ 
tity  of  water  in  the  vessel  in  which  he  boils  his  rice,  and  on 
this  water  he  puts  a  wooden  rice-ladle.  He  then  covers  it  up, 
and  after  waiting  a  while,  removes  the  cover  and  carefully  ob¬ 
serves  the  direction  in  which  the  handle  of  the  ladle  lies  on  the 
water.  He  now  goes  out  of  the  house,  and  walks  in  the  di¬ 
rection  indicated  by  the  handle  of  the  ladle  until  he  hears  an 
intelligible  sentence  or  phrase.  This  he  remembers,  and  draws 
an  omen  from  it  in  regard  to  the  success  or  failure  of  his  plans. 
At  other  times  he  leaves  his  meal  unfinished,  and,  taking  his 
chopsticks  in  his  sleeves,  goes  into  the  street  for  the  purpose 
of  hearing  something  which  he  can  use  as  an  omen. 


PROGNOSTICATING  BY  ONE  S  AGE. 


331 


CHAPTER  XIV. 

FORTUNE-TELLING. 

Six  Methods  of  Fortune-telling .-  By  one’s  Age. — By  one’s  Physiognomy. — 
By  a  Bird  and  Slips  of  Paper. — By  dissecting  written  Characters. — By  a 
Tortoise-shell  and  ancient  Cash. —  By  an  Inspection  of  the  Earth  and 
Scenery. —  Explanation  of  Terms  used:  The  eight  Characters  denoting 
one’s  Birth. — The  five  Elements  of  Nature. — The  twelve  Animals. — Se¬ 
lection  of  Fortunate  Daijs :  In  regard  to  Marriage. — In  regard  to  building 
of  Houses. — In  regard  to  Burial. 

Six  Methods  of  Fortune-telling. 

The  term  fortune-telling  will  be  used  in  its  broadest  sense, 
so  as  to  include  all  kinds  of  divining  or  prognosticating  the 
fortunes  of  an  individual  or  his  descendants. 

Fortune-tellers  are  consulted  in  regard  to  a  large  variety  of 
subjects,  important  and  unimportant,  according  to  the  caprice 
of  the  moment  or  the  superstition  of  the  individual.  They 
are  frequently  consulted  in  regard  to  the  buying  of  houses  or 
of  farms,  in  regard  to  the  recovery  of  a  sick  man,  or  whether 
a  certain  investment  of  funds  will  be  profitable  or  unprofit¬ 
able  ;  whether  an  anticipated  journey  will  be  successful  or  not ; 
whether  one’s  literary  efforts  will  be  attended  with  success, 
and  at  what  time  he  will  graduate ;  whether  one  may  effect  a 
change  of  fortune  from  bad  to  good ;  whether  one  will  have 
children  in  the  future,  and  what  will  be  their  sex,  etc. 

Six  different  methods  of  telling  fortunes  are  found  in  use 
among  the  Chinese. 

By  using  the  eight  horary  characters  which  denote  the  year , 
month ,  day ,  and  hour  of  one’s  birth.  This  is  perhaps  the 
most  common  and  the  most  popular  kind  of  fortune-telling  in 
this  part  of  the  empire.  There  is  a  constant  reference  to  the 
“  five  elements”  and  certain  “  twelve  animals.”  A  particular 
examination  and  explanation  of  the  terms  “  eight  characters,” 
“  five  elements,”  and  “  twelve  animals,”  as  related  to  fortune¬ 
telling,  will  soon  be  given. 

Of  this  kind  of  fortune-tellers  there  are  two  classes,  blind 


332 


FORTUNE-TELLING. 


men  and  men  who  are  not  blind. 
The  blind  fortune-tellers  are  usu¬ 
ally  led  about  the  streets  by  a 
lad — some  find  their  way  alone. 
Some  of  them  have  a  kind  of 
harp,  which  they  play  occasion¬ 
ally  as  they  slowly  walk  along 
the  street.  Sometimes  they  car¬ 
ry  a  rattle,  which  consists  of  two 
small  pieces  of  wood.  These 
are  held  in  one  hand,  and,  when 
struck  or  clapped  together  in  a 
particular  manner,  produce  a 
sound  much  like  kok  kok,  or, 
when  struck  together  in  another 
manner,  produce  the  sound pok  pok.  This  sound,  when  heard, 
indicates  the  approach  or  presence  of  a  blind  fortune-teller. 
This  class  of  men  seldom  or  never  open  a  shop  where  they 
may  be  consulted,  but  traverse  the  streets  and  lanes,  depend¬ 
ing  on  incidental  customers.  These  are  said  to  “  reckon  for¬ 
tunes'"1 

The  fortune-tellers  whose  eyesight  is  good  are  said  to  “  see 
the  fortunes ”  "of  their  patrons.  They  seldom  or  never  go 
about  the  streets  seeking  patronage,  but  generally  open  -a 
shop  in  some  frequented  street,  where  they  await  those  who 
wish  to  consult  them. 

The  rules  of  the  art  are  the  same  for  both  classes.  There 
are  books  which  teach  how  to  pi'ognosticate  by  a  reference  to 
the  precise  time  of  one’s  birth,  compared  with  the  five  ele¬ 
ments,  deducing  a  conclusion  propitious  or  unpropitious.  The 
blind  foi'tune-teller  labors  under  the  great  disadvantage  of 
having  to  calculate  the  fortunes  of  his  patrons  without  making 
constant  reference  to  books,  but  depending  principally  on 
the  accuracy  and  tenacity  of  his  memoi-y.  These  two  classes 
generally  are  composed  of  men  wearing  good  apparel,  and 
conducting  themselves  with  propriety. 

By  an  inspection  of  the  physiognomy .  This  kind  of  for¬ 
tune-tellers  do  not  open  a  shop,  but  usually  select  a  convenient 
place  in  the  street,  where  they  can  display  a  chai’t,  to  which 
they  make  frequent  reference.  They  inspect  the  eyes  and  eye- 


BLIND  FORTUNE-TELLER. 


PROGNOSTICATING  BY  THE  PHYSIOGNOMY.  333 


brows,  nose,  mouth,  ears,  cheek-bones  and  temples,  the  lips, 
teeth,  and  the  beard  or  whiskers  of  the  customer,  if  a  man. 
They  compare  the  “  five  governors”  together  (ears,  eyes,  nose, 
mouth,  and  eyebrows)  to  determine  whether  they  agree  or  are 
fitting,  and  whether  the  expression  of  countenance  is  proper 
and  correct,  and  whether  it  is  honorable  or  mean.  They  ob¬ 
serve  the  manner  of  one’s  walking  or  sitting,  and  draw  infer¬ 
ences  in  regard  to  the  future  fortunes  of  the  individual,  wheth¬ 
er  he  will  be  rich  or  poor,  an  officer  or  a  beggar.  They  dilate 
on  the  revelations  of  the  physiognomy  as  relating  to  the  past 
good  or  bad  fortunes  of  the  dupe,  or  to  his  future  good  or 
bad  fortunes. 

They  also  carefully  examine  his  fingers,  one  by  one,  in  re¬ 
gard  to  length,  and  the  palms  of  his  hands  as  to  thickness,  and 
the  lines  or  natural  marks  on  his  palms,  whether  few  or  many, 
and  whether  the  palm  is  divided  into  two  main  parts  by  lines 
across  it,  and  whether  it  is  red.  All  those  important  items 
contribute  to  enable  them  to  tell  whether  their  “  guest”  will 
be  poor  or  rich,  etc.  By  an  inspection  of  the  space  between 
the  nose  and  the  mouth  they  foretell  whether  he  is  to  be  long 
or  short  lived.  By  observing  the  thinness  or  the  thickness  of 
the  lips,  and  the  narrowness  or  the  width  of  the  mouth,  they 
are  enabled  to  decide  in  regard  to  his  abundance  or  want  of 
“food  and  clothing”  in  the  future.  The  coarseness  or  fineness 
of  his  eyebrows  aids  them  in  determining  the  good  or  the  bad 
character  of  the  man.  If  numerous  blood-vessels  appear  plain¬ 
ly  beneath  the  skin  of  the  face,  the  person  must  surely  be  of  a 
very  violent  and  fierce  disposition ;  whereas,  if  his  counte¬ 
nance  is  mild  and  gentle,  his  heart  is  pronounced  affectionate 
and  benevolent. 

These  peripatetic  physiognomists  carry  about  with  them  a 
kind  of  cloth  satchel,  on  which  are  written  characters  which 
indicate  their  profession.  They  may  often  be  seen  in  crowded 
localities,  surrounded  by  a  knot  of  persons,  to  whom  they  are 
expatiating  glibly  on  their  powers  to  reveal  the  future  or  the 
past,  in  the  hope  of  getting' a  customer. 

By  means  of  a  bird  and  slips  of  paper.  This  fortune-teller, 
like  the  preceding,  traverses  the  streets  in  pursuit  of  employ¬ 
ment.  He  carries  in  one  hand  a  piece  of  the  little  end  of  a 
cow’s  horn,  five  or  six  inches  long,  and  a  small  bamboo  stick. 


334 


FORTUNE-TELLING. 


These  two  are  tied  together  loosely  at  one  end,  and  he  man¬ 
ages  to  strike  or  clap  them  together  so  as  to  make  a  peculiar 
sound.  This  is  his  rattle,  or  the  signal  of  his  approach  or 
proximity.  In  the  other  hand,  or  suspended  from  a  front  but¬ 
ton  on  his  coat,  he  carries  a  small  bird-cage,  containing  a  little 
bird  of  a  certain  species.  He  always  carries  with  him  on 
these  professional  excursions  sixty-four  small  sheets  of  paper, 
on  each  of  which  is  sketched  a  figure  of  a  god,  or  bird,  or 
beast,  or  person ;  on  each  sheet  is  also  written  a  short  verse 
of  poetry,  usually  four  lines,  each  of  seven  characters.  These 
sheets  are  folded  up  in  such  a  manner  that  the  picture  and  the 
poetry  shall  be  unseen.  When  the  fortune-teller  is  invited  to 


tell  the  fortunes  of  some  appli¬ 
cant,  he  arranges  the  sixty-four 
pieces  of  paper  on  a  table  or 
on  the  ground,  and  places  the 
bird-cage  near  them.  He  now 
opens  the  door  of  it ;  the  bird 
comes  out,  and  picks  up  one 
of  the  sheets  with  its  bill,  which 
he  takes,  opens,  and  explains. 
The  bird,  in  the  mean  time,  has 
been  rewarded  with  a  kernel  of 
paddy,  and  has  entered  the  cage. 
It  is  again  let  out,  when  it  pro¬ 
ceeds  to  pick  up  another  folded 
sheet,  which  is  in  like  manner 
unfolded, inspected,  and  explain¬ 
ed  by  the  fortune-teller.  In 
view  of  the  picture  and  the  po¬ 
etry,  he  is  able  to  expatiate 
quite  learnedly  and  profoundly 
in  regard  to  the  subject  submit¬ 
ted  to  him  by  his  customer. 


FORTUNE-TELLING  BY  MEANS  OF  A  BIRD 
AND  SLIPS  OF  PAPER. 


Some  say  that  he  frequently  allows  the  bird  to  select  two 
pieces  of  paper  out  of  the  sixty-four  before  he  shuts  it  up,  or 
discourses  on  the  contents  of  either.  The  difference  is  imma¬ 
terial.  In  either  case,  he  professes  to  get  his  inspiration  from 
these  slips  of  paper.  Females  and  the  lower  classes  of  the 
populace  largely  patronize  this  kind  of  foi’tune-tellers. 


the  characters  written  upon  them  are  noticed.  He  then  pro¬ 
ceeds  to  dissect  each  by  writing  out  separately  the  distinct 
parts  of  which  each  is  composed.  Afterward  he  discourses 
on  the  subject  about  which  inquiries  have  been  made,  making 
frequent  reference  to  the  meaning  of  the  separate  parts  of  the 
characters,  and  finally  decides  about  it,  usually  in  a  knowing 
and  authoritative  manner ;  at  other  times  he  gives  compre- 


PROGN OSTIC  ATIN G  BY  DISSECTING  A  CHARACTER.  335 

By  the  dissection  of  written  characters.  This  class  of  for¬ 
tune-tellers  seldom  or  never  open  a  shop ;  but  when  engaged 
professionally,  they  select  a  convenient  spot  by  the  side  of  a 
frequented  street,  and,  having  spread  some  oiled  paper  or 
cloth  on  the  ground,  and  having  arranged  writing  implements 
near  by,  look  out  for  customers.  They  generally  carry  with 
them  a  small  box,  which  contains  a  quantity  of  small  sheets 
of  paper  folded  up.  On  the  inside  of  each  is  written  one  Chi¬ 
nese  character.  The  customer  is  requested  to  select  or  take 
at  random  two  of  these  sheets,  which  he  proceeds  to  do,  one 
at  a  time.  These  are  taken  by  the  fortune-teller,  opened,  and 


FOETtTNr.-TEI.LINO  BY  DISSECTING  A  CHINESE  CHAEACTEE. 


336 


FORTUNE-TELLING. 


hensive  hints  and  directions  to  the  customer,  so  that  he  may 
not  err  in  his  future  course,  at  least  so  far  as  this  subject  un¬ 
der  consideration  is  concerned.  Oftentimes,  before  the  con¬ 
clusion  is  reached,  he  adds  strokes,  by  an  adroit  use  of  his 
writing  pencil,  to  some  or  all  of  these  component  parts  under 
inspection,  thereby  making  new  words  out  of  them,  from 
whose  meaning  he  draws  sagacious  and  wonderful  inferences 
in  regard  to  the  good  or  bad  fortune  of  the  individual  who  is 
consulting  him.  It  is  averred  that  this  class  of  fortune-tellers 
explain  the  characters,  dissected  according  to  a  fixed  plan, 
and  as  they  have  previously  decided  to  do,  without  any 
special  deviation,  in  view  of  the  apparent  condition  or  charac¬ 
ter  of  the  applicant. 

By  the  use  of  the  tortoise-shell  and  three  ancient  cash. 

Those  who  practice  div¬ 
ination  in  this  manner 
have  shops  or  offices 
where  they  may  be  con¬ 
sulted  by  those  who  pre¬ 
fer  this  method  of  ascer¬ 
taining  their  fortunes. 
The  cash  commonly  used 


Obverse. 


Reverse. 


fac-simile  of  cash  coxned  A.D.  620,  dcrlnq  the  are  a  certain  kind  coined 

TANG  DYNASTY,  USED  IN  DIVINATION.  during  th  g  Tang  dyMS- 

ty.  They  first  light  incense  and  candles,  placing  them  before 
the  picture  of  an  old  man  whom  they  worship  as  the  deity 
who  presides  over  this  kind  of  divination.  They  then  take 
the  cash  and  put  them  into  a  tortoise-shell,  which  they  sffake 
once  or  twice  before  the  picture,  invoking  the  aid  and  pres¬ 
ence  of  the  god.  They  then  empty  the  cash  out,  and,  taking 
them  in  one  hand,  they  strike  the  shell  gently  three  times  with 
them,  still  repeating  their  formulas.  The  cash  are  again  put 
into  the  shell,  and  shaken  as  before  three  times,  when  they  are 
turned  out  upon  a  plate,  carefully  observing  the  manner  in 
which  they  appear  after  having  fallen  out  upon  the  plate. 
After  noting  how  many  have  the  reverse  side  upward,  the 
same  cash  are  put  into  the  shell,  and  a  similar  operation  is  re¬ 
peated  once  and  again.  At  the  conclusion  of  the  third  shak¬ 
ing  and  the  third  observation  of  the  relative  positions  of  the 
cash,  they  proceed  to  compare  the  diagrams  with  the  five  ele- 


“LOOKING  AT  THE  WIND  AND  WATER.”  337 

merits,  according  to  the  abstruse  and  intricate  rules  of  this 
species  of  divination.  After  a  tedious  process  of  observations 
and  comparisons,  they  pronounce  judgment  on  the  matter  un¬ 
der  investigation. 

This  method  of  fortune-telling,  often  referred  to  under  the 
terms  of  divining  by  the  use  of  the  “  eight  diagrams,”  is  re¬ 
garded  generally  by  the  Chinese  as  the  most  correct  of  all  the 
ways  in  use  of  prognosticating  the  condition  of  things  in  the 
future.  It  is  believed  to  require  a  vast  amount  of  care,  skill, 
and  lore,  as  well  as  experience,  to  cast  a  reliable  horoscope  by 
the  use  of  the  cash  and  tortoise-shell,  and  in  accordance  with 
the  ancient  rules  of  the  art.  Many  have  little  or  no  confidence 
in  the  majority  of  those  who  profess  to  cast  horoscopes  by  the 
use  of  this  method,  asserting  that  they  are  ignorant  quacks, 
not  carrying  out  the  instructions  of  the  ancients — not  proceed¬ 
ing  secundem  artem.  The  literary  class  profess  to  believe — 
at  least  very  many  of  them — that,  when  properly  done,  this 
method  of  divination  is  orthodox  and  infallible. 

By  an  inspection  of  the  earth  and  scenery,  in  order  to  fix 
upon  a  fortunate  burial-place.  This  is  often  called  geomancy, 
but  comes  readily  into  the  list  of  methods  of  fortune-telling, 
for  it  relates  to  the  future  fortunes  of  the  descendants  of  the 
deceased,  whose  burial-place  is  to  be  selected. 

.  There  is  a  class  of  men  often  employed  by  those  who  can 
afford  the  expense  to  select  a  lucky  site  for  the  burial  of  their 
dead,  in  the  expectation  that  their  posterity  will  reap  the  ben¬ 
efit.  This  is  often  spoken  of  as  “  looking  at  the  wind  and  wa¬ 
ter  .”'  The  geomancer,  taking  his  compass  and  other  appara¬ 
tus,  goes  to  the  hills  with  one  of  the  family  employing  him. 
After  having  arranged  his  compass  on  the  proposed  site,  he 
waits  a  while  until  it  has  settled.  He  now  proceeds  to  inves¬ 
tigate  the  adaptedness  of  the  spot  for  the  desired  object  by 
observing  the  nature  of  the  ground,  the  color  of  the  soil,  its 
relative  position  to  surrounding  hills,  valleys,  streams,  etc.  If 
he  ascertains  by  any  means  that  there  are  large  rocks  in  the 
earth  at  this  spot,  it  is  rejected  as  unpropitious.  Tf  he  ob¬ 
serves  that  water  issues  out  of  the  ground,  or  that  it  is  natu¬ 
rally  wet,  it  is  declared  unlucky.  The  spot  selected  should  be 
quite  dry,  and  the  most  propitious  color  for  the  soil  is  a  kind 
of  “golden  yellow.” 

Yon.  H-P 


338 


FORTUNE-TELLING. 


A  sicle-hill  is  preferred  to  any  other  site  for  a  grave;  for,  as 
the  chair  has  a  Jback,  so  should  the  grave  have  a  back ;  and 
as  the  chair  has  arms,  so  should  the  grave  have  arms.  In 
other  words,  the  spot  should  admit  of  the  grave  and  its  fix¬ 
tures  being  made,  in  some  respects,  like  the  form  of  the  chair, 
in  order  that  the  dead  may  repose  securely.  This  can  not 
easily  be  accomplished  on  a  plain  or  on  the  top  of  a  hill. 

It  is  also  highly  important  that  the  site  of  the  proposed 
grave  should  compare  favorably,  according  to  Chinese  modes 
of  thinking,  with  the  near  and  the  remote  hills  situated  direct¬ 
ly  in  front — with  what  is  indistinct  as  well  as  with  what  is  dis¬ 
tinct.  The  grave  ought  to  “  eat  the  wind  and  the  water”  of 
the  opposite  hills  in  a  lucky  manner ;  if  it  does  not,  it  will  not 
be  for  the  profit  of  the  children  and  more  remote  posterity  of 
the  deceased  that  his  remains  should  be  deposited  there.  If 
in  front  of  the  proposed  site  there  should  be  a  deep  gully,  or 
if  there  should  be  a  hill,  the  shadow  of  whose  peak  falls  some¬ 
times  on  the  site  or  directly  toward  it,  or  if  in  front  there 
should  be  neither  hill  nor  stream,  but  a  level,  dry  plain,  the 
place  should  be  rejected  as  unpropitious.  The  person  who  is 
buried  there  will  certainly  not  have  a  numerous  or  a  wealthy 
posterity.  But  if  some  stream  should  .apparently  encircle  or 
flow  around  the  grave  in  the  distance,  other  things  being 
equally  lucky,  the  individual  who  should  be  buried  there  will 
most  assuredly  have  a  large,  rich,  and  honorable  body  of  de¬ 
scendants.  If  the  stream  should  flow  away  from  the  grave, 
with  no  winding  around  toward  it,  it  would  be  an  omen  of 
evil  to  his  posterity,  unless  there  should  be  something  else  in 
the  surroundings  exceedingly  propitious,- so  as  to  counteract 
the  evil  omen. 

The  sagacious  geomancer  is  also  careful  to  observe  the 
mountain  or  hill  on  the  right  and  left  sides  of  the  spot  for  a 
lucky  grave.  The  left-hand  side  is  called  the  “black  dragon,” 
the  right-hand  side  is  called  the  “  white  tiger.”  The  lucky 
prospects,  in  a  Chinese  sense.,  on  the  hills  situated  to  the  left, 
should  clearly  surpass  the  prospects  of  the  hills  on  the  right. 
And  the  reason  for  this  is  manifest,  for  the  black  dragon  is 
naturally  weaker  than  the  white  tiger.  If  the  tiger,  in  addi¬ 
tion  to  his  natural  strength  and  fierceness  of  disposition,  should 
obtain  the  advantage  over  the  dragon  in  consequence  of  hav- 


EXPENSE  OF  DIFFERENT  METHODS  OF  DIVINING.  339 

ing  a  more  propitious  prospect  of  “  wind  and  water,”  the  re¬ 
sult  would  be  that  some  of  the  posterity  of  the  occupant  of 
the  proposed  grave  would  be  more  turbulent  anti  violent  than 
others,  or  that  some  would  be  very  rich  and  honored,  while 
others  would  be  poor  and  without  high  rank.  In  order  to  ob¬ 
tain  and  preserve  the  proper  equality  of  fortune  among  the 
descendants  of  the  deceased,  it  is  quite  important  that  “  the 
wind  and  water”  prospects  on  the  side  of  the  white  tiger 
should  be  inferior  to  the  “  wind  and  water”  prospects  on  the 
side  of  the  black  dragon. 

The  above  remarks  on  six  kinds  of  fortune-telling  common 
among  the  Chinese  have  not  been  designed  to  exhaust  the  sub¬ 
ject,  but  simply  to  indicate  some  facts  relating  to  it.  They 
show  how  willing  the  people  are  to  deceive  and  delude  them¬ 
selves,  and  at  their  own  expense. 

All  of  these  kinds  of  fortune-tellers  are  very  fluent  in  speech, 
and  are  ever  ready  to  say  something  on  the  multifarious  points 
which  are  submitted  to  them  for  examination  and  decision. 
They  all  have  a  very  patronizing  manner. 

The  cheapest  of  these  six  methods  of  fortune-telling  is  by 
means  of  a  bird  and  slips  of  paper,  the  charge  usually  being 
only  four  or  six  cash.  The  dearest  and  the  most  tedious  is 
the  last  described — by  geomancy.  Oftentimes,  in  the  case  of 
rich  families,  several  score  of  dollars  are  paid  to  the  geomancer 
for  selecting  a  propitious  site  for  a  grave.  The  poorer  fami¬ 
lies  who  employ  such  a  helper  in  fixing  the  site  for  a  grave 
sometimes  only  pay  a  few  thousand  cash,  or  even  a  few  hund¬ 
red  cash  for  his  services.  The  sum  paid  a  fortune-teller  for 
divining  one’s  fortune  by  dissecting  a  Chinese  character  is 
small — usually  eight  or  twelve  cash  ;  for  divining  by  the  use  of 
the  tortoise-shell,  about  a  hundred  cash,  more  or  less.  Of  the 
class  first  mentioned,  the  blind  man  who  takes  to  the  streets 
and  lanes  in  search  of  employment  receives  generally  about 
twenty  cash ;  and  the  man  who  has  the  use  of  his  eyes,  and 
who  also  divines  by  means  of  the  eight  characters  which  de¬ 
note  the  precise  time  of  the  birth  of  the  applicant,  receives 
about  forty  ca*sh  for  his  services.  Sometimes  the  same  person 
is  able  to  tell  fortunes  in  two  of  the  ways  above  mentioned,  to 
accommodate  the  preference  of  his  customers.  He  always  en¬ 
deavors  to  please  and  gratify  his  “  guests.” 


340 


FORTUNE-TELLING. 


Explanation  of  Terms  used. 

The  terms  most  commonly  used  by  men  who  practice  tell¬ 
ing  fortunes  will  now  be  explained.  The  object  of  doing  this 
is  to  show,  more  plainly  than  could  be  shown  without  such  an 
explanation,  how  fortune-telling  is  performed  by  a  reference  to 
the  precise  time  of  one’s*  birth  and  to  the  five  elements  of  na¬ 
ture,  or  to  the  twelve  animals. 

The  precise  time  of  one’s  birth  in  China  is  denoted  by  four 
sets  of  characters,  each  set  consisting  of  two  characters,  col¬ 
lectively  and  technically  called  the  “  eight  characters  of  one’s 
age.”  In  speaking  of  this  subject,  it  will  be  necessary  to  de¬ 
scribe  briefly  the  Chinese  chronological  cycle  of  sixty  years. 
The  invention  of  this  cycle  is  attributed  to  the  Emperor  Huang- 
Ti,  who  lived  several  hundred  years  before  the  commencement 
of  the  Hia  dynasty.  It' is  dated  from  the  sixty-first  year  of  his 
reigfi,  or  from  the  year  263V  before  Christ. 

It  is  formed  by  the  combination  of  two  sets  of  characters  in 
a  particular  way,  and  was  originally  designed  and  used  only  for 
chronological  purposes.  One  set  has  ten  characters,  which  are 
called  '•'■tlie  heavenly  sterns /”  the  other  set  has  twelve  charac¬ 
ters,  which  are  .styled  “  the  earthly  branches .”  The  first  of 
these  “  stems”  is  written  on  the  right  hand  of  the  first  of  these 
“  branches,”  and  the  f\yo  characters  denote  the  first  year,  or 
month,  or  day,  or  hour  of  a  cycle  of  years,  months,  days,  or 
hours,  as  the  case  may  be.  The  second  of  the  “  stems”  and 
the  second  of  the  “branches”  are  joined  together  in  a  similar 
way  to  denote  the  second  year,  month,  day,  or  hour  in  a  cycle 
of  years,  months,  days,  or  hours,  according  to  circumstances, 
and  so  on  through  all  the  terms.  After  all  the  stems  have 
been  thus  used  once,  the  first  one  is  then  joined  to  the  eleventh 
of  the  branches,  the  second  of  the  stems  to  the  twelfth  of  the 
branches,  the  third  of  the  stems  to  the  first  of  the  branches, 
the  fourth  of  the  stems  to  the  second  of  the  branches,  and  so 
on  until  the  stems  shall  have  been  used  six  times  and  the 
branches  five  times.  The  tenth  of  the  stems  and  the  twelfth 
of  the  branches  will  then  come  together  in  combination.  The 
whole  number  of  different  combinations  in  this  way  is  sixty, 
one  complete  cycle.  In  a  precisely  similar  manner  is  another 
cycle  of  years,  months,  days,  and  hours  formed.  Since  the 


CONCERNING  THE  FIVE  ELEMENTS  OF  NATURE.  341 

commencement  of  thus  reckoning  time  by  this  invention  of 
Huang-Ti,  there  have  passed  over  seventy-six.  complete  cycles 
of  years.  How  many  cycles  of  months,  days,  and  hours  since 
that  era-is  not  often  estimated. 

According  to  this  method,  each  year  in  the  Chinese  calendar 
is  represented  by  two  characters,  each  month  by  two  charac¬ 
ters,  each  day  by  two  characters,  and  each  hour  by  two  char¬ 
acters — a  Chinese  hour  being  just  two  hours  as  time  is  reck¬ 
oned  at  the  West.  One  of  each  pair  of  characters  is  one  of 
the  ten  heavenly  stems,  and  the  other  is  one  of  the  twelve 
earthly  branches.  These  four  pairs,  taken  together,  constitute 
the  “  eight  character s”  which  denote  the  precise  time  of  one’s 
birth,  to  which  constant  reference  is  made  in  some  kinds  of 
fortune-telling,  and  in  the  selection  of  propitious  days  for  the 
transaction  of  business,  etc. 

Each  one  of  these  twenty-two  characters  is  believed  to  “be¬ 
long”  to  some  one  of  the  “five  elements  of  nature.”  The  t<3rms 
“belong”  and  “five  elements  of  nature”  are  used  in  a  purely 
Chinese  sense  in  this  connection. 

The  five  elements  are  metal,  wood,  water,  fire,  and  earth. 
There  are  two  formulas  in  constant  use  while  comparing  the 
terms  which  denote  one’s  age  with  the  five  elements.  One  of 
these  is  this  :  Metal  produces  water ,  water  produces  wood,  wood 
produces  fire,  fire  produces  earth,  and  earth  produces  metal. 
The  other  is  this :  Metal  destroys  wood,  wood  destroys  earth, 
earth  destroys  vmter,  water  destroys  fire,  and  fire  destroys  metal. 

These  formulas  seem  to  be  used  to  calculate  what  influence 
these  elements  have  over  each  other  in  the  circumstances  and 
relations,  as  indicated  by  the  eight  characters  of  one’s  birth, 
with  reference  to  some  other  time  or  event ;  whether  to  “  pro¬ 
duce”  or  to  “  desti’oy”  — 4.  e .,  whether  propitious  or  unpropi- 
tious,  and  to  what  degree  or  extent  propitious  or  unpropitious, 
whether  partially  or  entirely,  etc. 

While  the  twelve  earthly  branches  are  frequently  spoken  of 
as  “  belonging”  to  the  five  elements,  each  is  also  regarded  as 
denoting  one  of  twelve  animals.  The  twelve  animals,  men¬ 
tioned  in  the  order  of  the  horary  characters  to  which  they  re¬ 
fer,  are  these  :  Rat,  cow,  tiger,  rabbit,  dragon,  snake,  horse, 
sheep,  monkey,  cock,  dog,  and  boar.  As  some  one  of  the 
twelve  earthly  branches,  as  above  explained,  forms  a  part  of 


342 


FORTUNE-TELLING. 


the  phrase  or  term  which  denotes  the  year,  and  as  each  one  of 
these  characters  refers  to  some  animal,  every  Chinaman  is  said 
to  be  born  under  a  certain  'animal,  or  to  “  belong”  to  a  certain 
animal.  The  Chinese  usually  express  this  idea  by  saying  “  his 
animal  is  the  rat,”  or  “  his  animal  is  the  monkey,”  as  the  case 
may  be.  The  phraseology  simply  means  that  he  was  born  dur¬ 
ing  the  year  when  the  character  corresponding  to  the  “rat” 
or  to  the  “  monkey”  enters  into  the  term  which  denotes  that 
year,  according  to  the  chronological  cycle  of  sixty. 

Now  these  twelve  animals  play  an  important  part  in  fortune¬ 
telling  as  practiced  by  some  at  the  present  day.  The  result 
often  reached  by  the  fortune-teller,  after  carefully  comparing 
the  eight  characters  which  fix  the  precise  hour,  day,  month, 
and  year  of  the  applicant’s  birth  with  the  five  elements — with 
particular  reference  to  the  time  pi’ojiosed  or  selected  for  some 
specified  event— is,  that  a  certain  animal  is  to  be  feared  and 
avoided  at  the  time  that  event  is  to  take. place.  This  means 
simply  that  those  persons  who  were  born  during  the  year  de¬ 
noting  the  specified  animal  should  not  be  present  when  the 
event  referred  to  is  to  transpire,  as  a  house-raising,  or  the  put¬ 
ting  of  a  corpse  into  the  coffin,  or  the  celebration  of  a  certain 
marriage,  etc.  They  should  absent  themselves,  lest  some  dan¬ 
gerous  and  deadly  influence  should  be  suddenly  and  myste¬ 
riously  exerted  upon  them,  resulting  in  their  sickness,  injury, 
or  death.  The  language  in  which  this  idea  is  expressed  by 
the  Chinese  among  themselves  is  often  adapted  to  lead  the  un¬ 
sophisticated  and  uninitiated  foreigner  to  believe  that  the  ani¬ 
mal  mentioned  would  be  actually  present,  and  ready  to  spring 
upon  certain  persons,  and  injure,  frighten,  or  destroy  them. 
The  idea  designed  to  be  conveyed  is,  that  it  would  not  only 
be  unpropitious,  but  positively  dangerous  to  certain  persons 
to  be  near  when  certain  things  are  being  done  at  the  specified 
time.  There  is  not  the  least  reference  to  the  natures  of  the 
animals — as  the  selection  of  these  animals  in  preference  to  any 
twelve  others  originally,  probably,  was  entirely  arbitrary — but 
there  is  a  reference  to  the  destructive  influence,  which  may 
prevail  to  the  disadvantage  of  persons  born  under  the  animals 
specified,  according  to  the  doctrine  of  the  five  elements. 

In  prognosticating  one’s  fortune  by  the  use  of  the  eight  char¬ 
acters,  those  two  which  denote  his  birthday  are  taken  to  be 


REVOLUTION  OF  NATURE  A  PROFOUND  SUBJECT.  343 

what  is  called  the  rules ,  with  which  the  other  six  (those  which 
denote  the  year,  month,  and  hour)  are  to  be  compared  in  a  cer¬ 
tain  way,  according  to  the  laws  of  the  art,  and  all  are  to  be  re¬ 
ferred  to  the  immutable  and  wonderful  properties  and  princi¬ 
ples  of  the  five  elements.  For  example,  as  some  say,  if  the  two 
characters  for  one’s  birthday  should  “belong”  to  metal ,  and 
the  other  six  characters  for  the  year,  month,  and  hour  should 
“belong”  to  water,  the  case  would  be  regarded  as  unfavorable 
and  unpropitious,  for  the  formulary  reads  metal  'produces  wa¬ 
ter,  and  consequently  there  would  be  danger  of  there  being  too 
much  water  produced.  But  should  some  of  these  six  terms 
“  belong”  to  fire,  and  some  to  wood,  or  some  to  earth,  the  re¬ 
sult  would  be  modified,  according  to  the  rules  applicable  to 
such  cases.  The  formularies  above  mentioned,  relating  to  the 
five  elements  producing  or  destroying  each  other,  are  constant¬ 
ly  appealed  to  by  the  fortune-tellers  to  ascertain  whether,  in 
regard  to  the  particular  case  in  hand,  the  applicant  may  ex¬ 
pect  success  or  ill  luck.  It  should  be  stated  in  this  connection 
that,  while  coming  to  his  conclusions,  the  fortune-teller  refers 
also  to  something  which,  for  want  of  a  better  term,  may  be 
called  the  course  or  revolution  of  nature  in  regard  to  the  indi¬ 
vidual  who  has  Handed  him  his  eight  characters,  which  course 
or  revolution  of  nature  is  known  from  an  inspection  of  .the 
eight  characters.  In  regard  to  this  part  of  the  art  of  fortune¬ 
telling,  it  is  not  proposed  to  spend  any  words  or  time,  as,  even 
in  the  estimation  of  the  Chinese,  it  is  a  profound  and  mysteri¬ 
ous  subject,  and  a  short  examination  would  be  unsatisfaetory. 

Of  the  twelve  earthly  branches,  four  of  them  “  belong”  to 
earth,  and  the  remaining  eight  are  equally  distributed  among 
metal,  water,  wood,  and  fire.  Of  the  ten  heavenly  stems,  two 
“  belong”  to  each  of  the  five  elements.  While  the  doctrine  of 
the  five  elements  is  very  ancient,  it  is  undoubtedly  a  perversion 
from  the  original  design  of  Huang-Ti  to  take  the  terms  he  select¬ 
ed  for  chronological  purposes,  and,  by  referring  them  to  the 
“  elements  of  nature,”  to  deduce  the  fortunes  of  those  who 
keep  the  time  of  their  birth  by  the  use  of  these  terms.  It  is 
said  there  is  no  intimation  in  ancient  Chinese  writings  that  he 
intended  his  horary  characters  should  be  used  for  indicating 
the  fortunes  of  his  countrymen ;  and  manifestly  there  is  no 
foundation  in  nature  or  in  reason,  in  fact  or  in  experience,  for 


344 


FORTUNE-TELLING. 


the  absurd  and  ridiculous  importance  attached  to  the  relation 
between  the  eight  characters  which  denote  the  precise  period 
of  one’s  birth  with  the  so-called  five  elements  of  nature,  as 
explained  and  elaborated  by  the  Chinese  of  the  present  day. 

Selection  of  Fortunate  Days. 

Selection  of  fortunate  or  lucky  days  for  the  transaction  of 
important  business  is  done  by  fortune-tellers.  It  relates  partic¬ 
ularly  and  exclusively  to  the  precise  time  of  doing  something 
for  the  benefit  of  the  applicant.  Those  who  select  lucky  days 
for  others  open  shops,  where  they  can  be  consulted  by  the 
people ;  and  generally  the  men  who  do  this  work  are  able  to 
tell  fortunes  by  the  use  of  the  “  eight  characters”  and  the 
“five  elements.”  They  will  tell  fortunes,  or  they  will  select 
propitious  days  and  hours,  according  as  their  employers  de¬ 
sire. 

The  selector  of  lucky  days  must  know  at  least  the  year 
when,  or  the  animal  under  which  the  applicant  was  born.  He 
should  also  be  informed  in  regard  to  the  proximate  time  when 
the  applicant  desires  to  transact  the  work  or  business  about 
which  he  consults  him.  It  then  becomes  the  duty  of  the  lat¬ 
ter  to  ascertain  whether  the  day  specified  will  be  fortunate, 
and  if  fortunate,  what  particular  hour  of  it  should  be  devoted 
to  the  performance  of  it ;  if  unfortunate,  to  find  out  a  day  as 
near  as  possible  to  the  desired  day  which  will  be  fortunate. 

The  time  selected  always  falls  on  one  of  the  days  which  in 
the  Imperial  Calendar  is  marked  as  lucky.  Important  business 
is  never  commenced  on  those  days  which  the  calendar  marks 
as  unlucky  or  unpropitious.  If  the  question,  should  be  raised, 
Why  consult  the  selector  of  days  at  all  in  regard  to  a  fortu¬ 
nate  time  for  the  transaction  of  business,  when  the  Imperial 
Calendar  has  already  plainly  intimated  what  are  fortunate  and 
what  are  unfortunate  days?  the  answer  is,  While  certain  days 
are  generally  fortunate,  they  are  not,  of  course,  fortunate  to  all 
persons  alike.  These  days  will  prove  unlucky  days  to  those 
who  are  born  during  certain  years,  and  this  must  be  ascertain¬ 
ed  by  application  to  those  who  are  acquainted  with  the  rules 
relating  to  the  subject.  Hence  the  necessity  of  places  where 
a  bona  fide  lucky  day  may  be  determined  upon,  and  hence  the 
universal  application  of  men  upon  the  eve  entering  upon 


LUCKY  DAYS  FOR  MARRIAGES  IMPORTANT.  345 

important  affairs  to  those  who  are  able  and  willing  to  help 
them  in  their  necessity. 

There  are  several  subjects  in  regard  to  which  custom  makes 
it  binding  upon  all  classes  to  fix  upon  a  fortunate  day  for  the 
commencement  of  the  business  or  for  the  transaction  of  partic¬ 
ular  items  of  it.  These  will  be  briefly  mentioned. 

In  regard  to  marriages.  Whether  certain  parties  may  or 
may  not  be  engaged  in  marriage  is  always  submitted  to  some 
fortune-teller. 

The  years  of  the  birth  of  the  six  principal  persons  interest¬ 
ed,  or  the  animals  under  which  they  were  born,  and  to  which 
they  “belong” — the  proposed  bridegroom,  his  father  and  moth¬ 
er,  the  proposed  bride,  her  father  and  mother— are  made  known 
to  the  selector  of  fortunate  days,  with  an  intimation  in  regard 
to  the  desired  time  of  marriage.  This  is  usually  spoken  of  as 
handing  in  their  “  eight  characters .”  He  now  proceeds  to  de¬ 
cide  by  a  reference  to  the  five  elements  of  nature  whether  the 
proposed  time  as  regards  year ,  month ,  and  day  will  be  propi¬ 
tious,  and  if  so,  he  indicates  neatly  on  a  sheet  of  red  paper 
the  precise  time  when  various  important  particulars  should  be 
performed,  such  as  for  the  beginning  of  the  cutting  out  of 
the  wedding  garments  for  the  bride  and  bridegroom ;  for  the 
final  adjustment  of  the  bridal  bed  in  the  place  where  it  is  to 
stand  by  the  family  of  the  bridegroom ;  for  the  finishing  of 
the  curtains  of  the  bridal  bed;  for  the  embroidering  by  the 
bride  of  the  longevity  pillows  (the  pillows  destined  to  be  used 
by  herself  and  her  husband  after  marriage) ;  and  for  the  en¬ 
tering  of  the  bridal  sedan-chair  by  the  bride  when  about  to 
start  for  the  residence  of  her  expected  husband.  No  respect¬ 
able  heathen  Chinaman  in  this  part  of  the  empire  would  think 
of  entering  upon  the  important  business  of  marriage  without 
having  received  the  decisions  of  a  fortune-teller  indicating  the 
lucky  times  for  transacting  the  items  specified.  The  items 
specified,  probably  in  a  great  majority  of  cases,  are  transacted 
as  near  to  the  times  indicated  as  it  is  at  all  convenient  for  the 
parties  to  transact  them  under  the  actual  circumstances  of  the 
case. 

The  times  selected  for  the  performance  of  the  particulars 
mentioned  above  are  those  which  can  be  observed  without 
the  endangering  of  the  health  or  life  of  the  principal  person- 

P  2 


346 


FORTUNE-TELLING. 


ages  concerned  in  the  contemplated  marriage ;  that  is,  those 
whose  animals  were  reported  to  the  selector  of  days.  Among 
the  friends  and  relatives  of  the  parties  there  sometimes  are 
those  who,  horn  under  different  animals,  according  to  theory, 
should  be  absent  while  certain  parts  of  the  programme  are 
being  performed.  What  particular  animals  are  to  be  dreaded 
on  these  occasions  are  mentioned  on  a  slip  of  paper,  which  is 
put  up  in  the  parlor,  or  some  other  convenient  and  conspicu¬ 
ous  place,  sometimes  near  the  ancestral  tablets  of  the  families. 
Those  who  were  born  under  those  animals  must  beware  of 
approaching  on  these  occasions. 

In  regard  to  the  building  of  houses.  In  like  manner,  and 
for  a  similar  reason,  the  aid  of  the  selector  of  propitious  days 
is  invoked  by  the  builder  and  proprietor  of  houses  and  hongs, 
and  by  the  head  men  in  the  erection  of  temples,  etc.  In  the 
case  of  temples,  the  ages  of  the  neighborhood  elders  and 
head  men  are  made  known  to  one  who  is  able  to  divine  what 
month,  day,  and  hour  will  be  lucky  for  the  performance  of 
several  kinds  of  labor  connected  with  the  erection  of  the  pro¬ 
posed  temple.  In  the  case  of  building  a  house  or  hong,  only 
the  age  of  the  owner  and  proprietor  is  reported  to  the  selector 
of  lucky  days.  He  applies  the  rules  of  his  art  to  decide  on  a 
favorable  time  as  regards  month,  day,  and  hour;  for  begin¬ 
ning  to  move  the  earth  for  laying  the  foundations  of  the  build¬ 
ing  ;  for  raising  the  bents  (if  the  building  is  made  of  wood) ; 
for  putting  up  the  ridge-pole  in  its  place;  for  hanging  the 
great  or  main  door  of  honor ;  for  the  digging  of  the  loell,  and 
for  the  making  of  the  f  urnace  or  fireplace  in  the  kitchen.  In 
theory,  times  must  be  selected  for  the  doing  of  these  things 
which  will  not  conflict  with  the  animal  under  which  the  pro¬ 
prietor  was  born,  that  is,  which  will  be  propitious  for  him  ac¬ 
cording  to  the  doctrine  of  the  “  five  elements.” 

It  is  in  the  exercise  of  a  kind  of  disinterested  benevolence 
that  a  brief  notice,  sometimes  furnished  by  the  selector  of  for¬ 
tunate  days,  is  often  posted  up  in  a  conspicuous  place  near  the 
building-site  shortly  before  the  raising  of  the  bents  and  the 
ridge-pole,  notifying  the  public  what  particular  animal  or  ani¬ 
mals  are  to  be  feared  at  the  time  when  certain  acts  are  being 
performed.  In  this  way,  those  who  were  born  under  those  an¬ 
imals  have  timely  warning,  so  that  they  may  absent  them- 


LUCKY  DAYS  FOR  BURIAL  IMPORTANT. 


847  ' 


selves  from  the  dangerous  spot.  It  is  believed  by  the  Chinese 
that  deadly  or  unhealthy  and  unlucky  influences,  in  some  way, 
are  connected  with  the  spot,  or  emanate  from  it  on  such  oc¬ 
casions,  to  be  feared  and  avoided  only  by  those  who  were 
born  in  the  years  denoted  by  the  specified  animals.  The 
workmen  and  other  persons  who  are  obnoxious  to  these  influ¬ 
ences  always  absent  themselves  from  the  place  at  the  periods 
when  these  influences  are  to  be  dreaded.  Such  is  the  profound 
conviction  of  the  reality  of  the  danger  to  be  apprehended  in 
the  minds  of  the  people  that  no  such  Chinaman  would  dare  to 
risk  himsfelf  in  proximity  to  the  spot.  And  doubtless  many 
of  the  accidents  which  occur  at  these  times  are  attributed  to 
the  malignant  influences  referred  to. 

In  regard  to  the  burial  of  the  heads  of  families.  In  order  to 
the  selection  of  propitious  times  for  the  doing  of  several  things 
connected  with  burials,  the  ages  of  the  deceased  and  of  his  or  her 
eldest  son,  as  well  as  of  his  or  her  eldest  grandson,  if  there  be 
one — that  is,  the  son  of  the  eldest  son,  not  the  son  of  the  eldest 
daughter  of  the  deceased — must  be  made  known  to  the  selector 
of  fortunate  days.  Sometimes  the  ages  of  the  second,  third, 
and  other  sons  are  also  made  known  to  him.  The  ages  of  the 
eldest  son  and  of  his  eldest  son,  as  representing  the  family, 
and  as  being  the  chief  mourners  according  to  custom,  it  is  re¬ 
garded  as  very  important  to  have  handed  to  the  one  who  se¬ 
lects  the  times  necessary  to  have  selected,  in  order  not  to  en¬ 
danger  the  future  fortunes  of  the  family,  as  well  as  the  present 
health  and  happiness  of  all  concerned. 

A  fortunate  time  must  be  fixed  upon  when  the  corpse  of  the 
deceased  must  he  put  into  the  coffin ,  and  when  the  coffin  must 
be  nailed  up.  Lucky  times  must  also  be  selected  for  starting 
from  the  house  with  the  coffin  en  route  to  the  place  of  burial; 
for  beginning  to  dig  the  grave,  and  for  depositing  the  coffin  yi 
the  grave.  Should  the  family  conclude  to  place  the  coffin  in  a 
dead-house  for  a  while  previous  to  burial,  a  fortunate  time  as 
regards  month,  day,  and  hour  must  be  selected  when  the  cof¬ 
fin  may  be  removed  from  the  dwelling-house  and  deposited  in 
the  temporary  resting-place. 

Finally,  in  regard  to  this  part  of  the  subject,  the  fortune¬ 
teller  is  also  required  to  decide  the  precise  time  when  the  first 
sacrifice  shall  be  offered  to  the  dead' at  the  grave,  and  when 


348 


FORTUNE-TELLING. 


the  first  worship  of  the  grave-stone,  shall  be  performed  by  the 
surviving  members  of  his  family.  It  is  not  qpnsidered  neces¬ 
sary  to  be  so  very  careful  in  selecting  the  day  for  sacrificing 
to  the  dead  at  the  grave  on  the  second  and  subsequent  occa¬ 
sions. 

The  family  friends  and  relatives  who  are  obnoxious  to  un- 
propitious  influences  on  the  above  occasions,  if  duly  fore¬ 
warned,  invariably  absent  themselves  when  they  would  be  in 
danger.  It  is  sagely  surmised  by  the  Chinese  that  unless 
requisite  care  be  taken  to  prevent  the  approach  of  those  un¬ 
fortunate  persons  who  were  born  in  unlucky  years,  so  far  as 
thes'e  particular  occasions  are  concerned,  many  and  sad  inci¬ 
dents  might  transpire  when  the  corpse  is  being  put  into  the 
coffin,  or  when  the  coffin  is  being  nailed  up,  or  while  it  is  be¬ 
ing  carried  forth  to  burial,  etc. 

It  is  considered  quite  important  that  fortunate  days  should 
be  selected  for  the  performance  of  various  other  things  be¬ 
sides  those  particularly  mentioned  above,  such  as  the  manufac¬ 
ture  of  large  and  expensive  idols,  and  the  extensive  and  nu¬ 
merous  annual  processions  of  idols  in  the  summer  months 
through  the  streets  of  this  city  and  suburbs,  designed  to  drive 
away  noxious  arid  pestilential  influences  and  diseases.* 


A  GREAT  BUT  COMMON  MISTAKE. 


349 


CHAPTER  XY. 

OPIUM  AND  OPIUM-SMOKING. 

Opium  reduced  to  a  Liquid  before  Smoking. — Difference  between  smoking 
Opium  and  smoking  Tobacco. — Manner  of  becoming  addicted  to  Opium. 
— Custom  of  treating  Customers  and  Friends  with  Opium. — Baneful  Ef¬ 
fects  of  Opium  various. — Costly  and  destructive  to  one’s  Business. — Inju¬ 
rious  to  one’s  Health. — Opium-shops  more  numerous  than  Rice-shops. — 
Inquiries  for  foreign  Medicine  to  cure  the  Habit. — Bewitching  Influence 
of  Opium. — Opium  worse  than  ardent  Spirits  in  its  Effects. — Chinese 
Opinion  in  regard  to  Divine  Providence. — The  Gospel  and  Opium  both 
foreign  to  China. — Opium  an  Obstacle  to  the  spread  of  the  Gospel. — Dif¬ 
ficulty  of  breaking  off  the  Habit. — Noble  Sentiments  of  Tau  Kuang. — 
Opium  and  the  Gospel  both  legalized. — Duty  of  Christendom. 

Opium  is  reduced  from  a  solid  to  a  liquid  form  by  boiling  it 
with  water  before  it  is  consumed  by  the  Chinese.  This  pro¬ 
cess  for  the  retail  market  requires  considerable  skill  and  care. 
When  prepared  for  smoking,  it  looks  very  much  like  thick, 
dark-colored  molasses.  It  is  often  sold  in  very  small  quanti¬ 
ties — as  small  as  one  hundredth  of  an  ounce.  An  ounce  of 
this  prepared  opium  is  worth  about  eleven  hundred  cash.  A 
hundredth  part  of  an  ounce  is  sufficient  for  a  beginner,  who 
can  smoke  but  a  few  whiffs.  After  becoming  accustomed  to 
it,  the  smoker  can  use  from  one  twentieth  to  one  third  of  an 
ounce  daily. 

There  seems  to  be  a  great  ignorance  prevailing  among  some 
intelligent  people  in  Western  lands  in  regard  to -the  manner 
in  which  the  Chinese  smoke  opium.  It  has  been  said  that  the 
people  of  the  East  smoke  opium  as  the  people  of  the  West 
smoke  tobacco.  This  is  a  great  mistake. 

One  can  smoke  tobacco  while  standing,  walking,  or  lying 
down,  and  while  engaged  in  the  prosecution  of  many  kinds  of 
business ;  but  the  smoker  of  opium  invariably  lies  down ,  and 
gives  his  whole  attention  to  the  process  while  inhaling  its 
fumes. 

The  tobacco  -  smoker  usually  emits  the  smoke  from  his 
mouth,  but  the  inveterate  opium -smoker  seldom  emits  the 


350 


OPIUM  AND  OPIUM-SMOKING. 


smoke  from  kis  mouth — generally  through  his  nostrils ,  after 
“  swallowing ”  it,  as  the  Chinese  say — after  inhaling  it  into  his 
lungs.  Beginners  emit  more  or  less  of  the  fumes  from  the 
mouth.  Some  inveterate  smokers,  it  is  affirmed,  by  practice 
acquire  the  power  of  retaining  or  absorbing  in  the  system  a 
considerable  portion  of  the  fumes,  emitting  the  rest  through 
the  nose. 


OPIUM-PIPE. 


Tobacco  can  be  lighted  by  contact  with  a  coal  of  fire,  or 
with  any  thing  already  ignited,  but  the  opium-smoker  always 
uses  the  steady,  constant  flame  of  a  small  oil-lamp.  The  opi¬ 
um  is  introduced  into  the  bowl  of  the  pipe  through  a  small 
orifice  in  the  projecting  point  of  the  bowl.  He  holds  this 
point  steadily  in  the  flame  of  the  lamp  until  the  opium  within 
is  ignited  and  partially  volatilized.  During  this  lighting  pro¬ 
cess  the  smoker  gently  inhales  the  fumes  which  arise  from  the 
burning  opium,  the  suction  of  his  mouth  always  causing  some 
of  the  flame  of  the  lamp  to  enter  the  orifice  of  the  bowl. 

The  reader,  from  this  account,  will  readily  perceive  that  the 
manner  of  smoking  the  liquid  opium  is  very  different  from  the 
manner  of  smoking  tobacco.  Pictures  which  appear  in  books 
intended  to  illustrate  the  manner  of  smoking  opium  among 
the  Chinese  are  oftentimes  little  better  than  caricatures  on 
the  manner  of  smoking  the  drug,  at  least  as  practiced  in  this 
part  of  the  empire. 

If  one  smokes  opium  at  stated  intervals,  as  every  morning 
or  every  evening,  or  once  regularly  in  two  days,  he  acquires  in 
a  short  time  the  habit,  so  that  he  must  smoke  it  at  just  such  a 
time ,  or  suffer  the  disagreeable  consequences  of  not  smoking. 
This  condition  causes  an  incessant  thinking  about  it,  and  a 
longing  or  hankering  after  it,  which  in  a  great  degree  inca¬ 
pacitates  the  victim  for  effort,  intellectual  or  physical,  unless 
he  has  recourse  to  the  drug  again.  Tl}e  habit  becomes  fixed 


TREATING  WITH  OPIUM  FASHIONABLE.  351 


in  a  period  of  time  varying  from  ten  or  fifteen  days  to  one  or 
two  months,  according  to  the  constitution  of  the  person  and 
the  circumstances  of  the  case.  It  is  not  determined  so  much 
by  the  quantity  he  consumes  as  by  the  regularity  of  his  re¬ 
sorts  to  the  pipe.  If  he  smokes  at  irregular  periods,  as  once 
in  a  week,  and  then  once  in  a  day,  and  then  goes  for  a  longer 
or  shorter  period  before  he  smokes  again,  he  will  not  feel  this 
ardent  and  intolerable  longing.  He  does  not  become  addicted 
to  the  vice;  he  is  still  his  own  master. 

Some  originally  resort  to  the  drug  in  order  to  cure  the 
toothache,  or  headache,  or  dysjDepsia,  under  the  advice  of 
friends.  The  pain  is  usually  relieved  for  the  time  being,  but 
at  the  expense  of  acquiring  the  habit  of  smoking  opium. 
When  this  habit  has  fastened  itself  on  the  victim,  the  usual 
quantity  will  not  long  assuage  the  pain  as  at  the  beginning, 
and,  in  order  to  relieve  it,  larger  and  still  larger  quantities 
must  be  used  from  time  to  time. 

Friends  often  invite  each  other  to  smoke  opium  as  prelimi¬ 
nary  to  the  discussion  of  business  matters,  or  at  intervals 
while  engaged  in  ordinary  conversation.  It  has  become  the 
popular  way  of  “  treating ”  among  some.  This  fashion  of  in¬ 
viting  guests  or  friends  among  the  higher  classes  to  smoke 
the  opium-pipe  has,  perhaps,  attained  at  this  place  the  same 
popularity,  though  not  the  same  universality,  that  the  custom 


352 


OPIUM  AND  OPIUM-SMOKING. 


of  inviting  friends  who  called  to  drink  wine,  or  rum,  or  brandy, 
as  a  token  of  hospitality,  attained  in  the  United  States  some 
thirty  or  forty  years,  ago.  It  corresponds  also  very  jnuch  to 
the  practice  now  common  among  many  foreign  residents  in 
the  East,  as  well  as  among  many  Englishmen  and  Americans 
in  their  native  countries,  to  offer  wine,  or  something  stronger 
than  wine,  to  guests.  . 

Opium-shops  are  always  provided  with  platforms,  which  the 
buyers  of  the  prepared  drug  may  occupy  while  consuming  the, 
quantity  purchased.  Here  two '  friends  often  meet,  and,  re¬ 
clining  on  these  platforms,  facing  each  other,  with  the  burning 
lamp  and  apparatus  between  them,  and  their  heads  resting  on 
pillows,  treat  each  other ,  usually  each  preparing  for  the  other 
to  smoke  the  pipe  which  is  furnished  for  their  common  use. 
Most  of  the  poor,  and  many  of  the  middle  classes,  prefer,  for 
convenience  sake,  to  consume  the  opium  at  the  shop  where  it 
is  purchased.  In  the  case  of  some  of  the  middle  class,  and  of 
most  of  the  wealthy  and  the  higher  classes  of  Chinese,  the 
opium  is  bought  at  the  retail  shops  already  prepared  in  a  liq¬ 
uid  form  for  smoking,  and  taken  home  to  be  consumed.  Some¬ 
times,  however,  they  procure  the  drug  in  the  solid  form,  and 
prepare  it  by  boiling  in  their  own  houses.  Perhaps  one  half 
or  more  of  the  quantity  imported  and  used  here  is  thus  con¬ 
sumed  at  the  homes  of  its  buyers.  Many  officers,  merchants, 
literary  men,  the  wealthy,  and  generally  all  those  who  have 
their  time  at  their  leisurely  disposal,  buy  the  drug  by  the  ball 
or  in  smaller  quantity,  and  prepare  it  at  their  residences,  where 
they  smoke  it  whenever  they  please. 

Extensive  native  mercantile  firms  sometimes  keep  it  on  hand 
*  for  their  large  customers  or  their  personal  friends  who  may 
call.  The  best  Chinese  physicians  oftentimes  depend  on  being- 
invited  to  a  smoke  at  the  houses  of  their  patients,  and  take  it 
unkindly  if  not  “  treated The  official  employes  connected 
with  mandarin  establishments,  such  as  policemen  and  consta¬ 
bles,  of  which  class  there  is  a  large  number,  delay  or  decline 
to  proceed  to  the  transaction  of  their  business  unless  first 
treated  with  opium  when  called  to  one’s  house,  even  on  the 
most  urgent  and  important  affairs.  Many  wealthy  private 
families  keep  the  opium-pipe  and  fixtures  in  readiness  for  the 
demands  of  fashion.  They  not  unusually  have  a  room  which 


OPIUM  DERANGES  BUSINESS  AND  INJURES  HEALTH.  853 

is  devoted  to  the  smoking  of  the  drug,  being  provided  with  a 
bedstead  or  platform  for  the  convenience  of  smokers. 

The  baneful  effects  of  opium-smoking  are  many  and  various 
— social,  moral,  mental,  physical,  and  pecuniary.  It  is  not  de¬ 
signed  to  dwell  at  length  on  the  evil  influences  of  this  vice. 

In  the  first  place,  opium-smoking  sensibly  and  unfavorably 
affects  one! 8 property  and  business,  relations.  It  is  comparative¬ 
ly  a  very  costly  vice,  the  expense  being  graduated  by  the  cir¬ 
cumstances  of  each  case,  ranging  from  a  dollar  or  two  to  ten  or 
fifteen  dollars  per  month,  even  in  regard  to  persons  not  of  the 
highest  and  the  most  wealthy  classes.  The  lowest  mentioned 
rate,  taking  into  consideration  the  low  price  of  labor  among 
this  people  compared  with  the  price  of  labor  in  Western  coun¬ 
tries,  is  relatively  large  and  burdensome.  With  all  smokers, 
however,  the  effect  of  this  vice  on  their  pecuniary  standing  is 
by  no  means  to  be  estimated  by  tlxe  actual  outlay  in  money  for 
the  drug.  Its  seductive  influence  leads  its  victims  to  neglect 
their  business,  and  consequently,  sooner  or  later,  loss  or  ruin 
ensues.  As  the  habit  grows,  so  does  inattention  to  business 
increase.  Instances  are  not.  rare  where  the  rich  have  been  re¬ 
duced  to  poverty  and  beggary  as  one  of  the  consequences  of 
their  attachment  to  the  opium-pipe.  The  poor  addicted  to 
this  vice  are  oftentimes  led  to  disposer  of  every  thing  salable 
in  the  hovel  where  they  live.  Sometimes,  even,  men  sell  their 
own  children  and  their  wives  in  order  to  procure  the  drug, 
and  finally  end  their  career  by  becoming  beggars  or  thieves. 
In  order  to  understand  the  expense  of  this  vice,  the  Western 
reader  needs  perhaps  to  be  reminded  that  the  vast  majority 
of  the  Chinese  are  generally  poor,  and  that  wages  are  invaria¬ 
bly  low.  It  oftentimes,  and  even  usually  requires  as  much 
time  and  toil  here  to  earn  a  dime,  as  in  America  it  requires  to 
earn  a  dollar. 

In  the  second  place,  the  smoking  of  opium  injures  one’s 
health  and  bodily  constitution.  Unless  taken  promptly  at  the 
regular  time  and  in  the  necessary  quantity,  the  victim  becomes 
unable  to  control  himself  and  to  attend  to  his  business.  He 
sneezes.  He  gapes.  Mucus  runs  from  his  nose  and  his  eyes. 
Griping  pains  seize  him  in  his  bowels.  His  whole  appearance 
indicates  restlessness  and  misery.  If  not  indulged  in  smoking 
and  left  undisturbed,  he  usually  falls  asleep,  but  his  sleep  docs 


854 


OPIUM  AND  OPIUM-SMOKING. 


not  refresh  and  invigorate  him.  On  being  aroused,  he  is  him¬ 
self  again,  provided  he  can  have  bis  opium ;  if  not,  his  troubles 
and  pains  multiply.  He  has  no  appetite  for  ordinary  food  ;  no 
strength  or  disposition  to  labor.  Diarrhoea  sets  in  of  a  dread¬ 
ful  and  most  painful  description,  peculiar  to  opium-smokers; 
and  if  still  unable  to  procure  opium,  the  unhappy  victim  not 
unfrequently  dies  in  most  excruciating  agonies.  Few,  com¬ 
paratively,  recover  after  the  diarrhoea  has  become  virulent,  un¬ 
less  they  have  access  to  opium,  and  not  always  then. 

The  Chinese,  in  describing  the  effects  of  opium-smoking  on 
the  individual,  dwell  with  peculiar  emphasis  on  the  weakness 
and  indolence  which  it  induces.  The  victim  is  described  as 
unwilling ,  and  usually  physically  unable  to  perform  any  thing 
requiring  muscular  strength  or  mental  application,  excep>t  un¬ 
der  the  excitement  of  opium.  His  habits  of  sleep  are  changed, 
it  being  impossible  oftentimes,  owing  to  the  overwrought 
mental  excitement  induced  by  the  drug,  for  him  to  fall  asleep 
in  the  early  part  of  the  night,  as  others  do.  Frequently  it  is 
nearly  or  quite  morning  before  he  is  able  to  compose  himself 
to  rest,  waking  only  late  in  the  forenoon  or  early  in  the  after¬ 
noon.  The  Chinese  have  a  common  saying  that  the  smoker 
of  opium  “  makes  the  day  night,  and  the  night  day,”  alluding 
to  his  unnatural  hours  of  waking  and  of  sleeping.  His  fea¬ 
tures  almost  always  become  strikingly  changed,  being  of  an 
unhealthy,  pallid,  death-like  cast.  His  shoulders  not  unfre¬ 
quently  become  permanently  elevated  above  their  natural  lev¬ 
el,  much  as  when  one  shrugs  them  up,  at  the  same  time  draw¬ 
ing  down  his  head.  Such  an  opium-smoker  is  expressively 
described  as  “ having  three  heads”  from  the  high  and  unnat¬ 
ural  appearance  of  his  shoulders.  His  eyes  become  glaring 
and  without  expression.  Most  inveterate  smokers  become 
spare  and  thin,  owing  in  part  to  the  direct  effects  erf  opium 
on  the  human  system,  and  in  part  to  the  fact  that  nutritious 
food  is  taken  in  less  quantities  and  at  more  irregular  intervals, 
through  loss  of  appetite,  than  is  usual  in  the  case  of  persons 
not  addicted  to  this  habit.  They  are  styled  “ opium  devils .” 

Men  of  naturally  strong  constitutions,  and  possessed  of  suffi¬ 
cient  property  to  support  them  without  vexatious  care  and 
personal  labor,  may  indulge  in  this  vice  with  comparative  im¬ 
punity  for  a  considerable  period.  Such  sometimes  live  to  a 


MORE  OPIUM-SHOPS  THAN  RICE-SHOPS. 


855 


good  old  age ;  but  the  longer  they  smoke,  the  larger  is  the 
quantity  required  to  keep  them  up.  Freedom  from  care  and 
hard  labor,  as  well  as  plenty  of  opium,  are  requisite  in  order 
that  the  smoker  may  continue  in  health  and  attain  a  respecta¬ 
ble  longevity.  There  is  not  so  much  shortening  of  the  lives 
of  rich  men  who  have  become  victims  of  this  habit  as  is  often 
asserted,  and  as  seems  very  natural  to  suppose,  though,  doubt¬ 
less,  the  lives  of  such  men  are  in  fact  considerably  shortened 
by  the  use  of  opium.  They  often  live  to  old  age,  notwith¬ 
standing  the  effects  of  opium  on  their  physical  systems.  The 
greatest  destruction  of  life  from  this  vice  in  China  is  unques¬ 
tionably  seen  in  the  poorer  and  the  working  classes.  These 
are  not  able  to  increase  the  amount  of  opium  in  proportion  to 
the  need  of  an  augmented  supply,  and  therefore  they  soon 
feel  the  effects  of  a  limited  amount  on  their  health.  Besides, 
when  ill,  they  are  not  only  under  the  necessity  of  going  with¬ 
out  the  drug,  but  are  often  unable  to  procure  physicians  and 
medicines  as  aids  to  recovery.  In  such  cases,  their  previous 
use  of  opium  renders  their  illness  the  more  dreadful  and  intol¬ 
erable.  It  has  been  estimated  that  the  lives  of  the  poor  who 
become  slaves  to  this  seductive  habit  are  cut  short  by  it  from 
five  to  fifty  years. 

The  vice  of  opium-smoking  has  long  since  become  a  gigan¬ 
tic  obstacle  to  the  welfare  and  the  prosperity  of  this  people. 
The  consumption  of  opium  is  rapidly  on  th«  increase  in  this 
city  as  well  as  in  other  parts  of  the  empire,  and  its  ravages 
are  becoming  more  manifest  and  more  awful.  Shops  where 
the  drug  is  offered  for  sale  are  becoming  more  and  more  com¬ 
mon.  Its  unhappy  victims  are  becoming  more  and  more  nu¬ 
merous.  The  nation  is  becoming  poorer  and  poorer. 

The  Chinese  here  have  a  current  saying  that  “  Opium-sliops 
are  more  numerous  than  rice-shops .”  In  a  certain  neighbor¬ 
hood,  three  or  four  years  ago,  there  were  twelve  shops  where 
opium  was  retailed,  and  seven  shops  where  rice,  which  is  the 
“  staff  of  life”  in  this  part  of  China,  was  sold.  The  number 
of  opium-shops  in  the  city  and  suburbs  is  estimated  to  amount 
to  several  thousands.  While  estimates  given  by  the  natives 
differ  greatly  in  regard  to  details,  they  substantially  agree  in 
showing  the  vast  number  of  people  who  have  become  slaves 
to  opium. 


356 


OPIUM  AND  OPIUM-SMOKING. 


One  of  the  most  common  inquiries  made  by  confirmed 
smokers,  as  well  as  by  young  beginners,  of  those  foreigners 
who  express  a  hatred  of  the  vice,  and  who  urge  them  to  break 
away  from  it,  is,  “Have  you  medicine  which  will  cure  it 
The  Chinese  entertain  the  opinion  that  since  the  drug  comes 
from  a  foreign  land,  foreigners  must  know  some  infallible  reme¬ 
dy  which  will  counteract  its  bad  effects,  or  destroy  an  acquired 
taste  for  it.  Accordingly,  the  Chinese  have  opium  medicines 
in  abundance,  professedly  of  foreign  origin. 

Some  six  years  ago  I  observed  some  six  different  kinds  of 
advertisements,  or  placards,  each  in  large  numbers,  posted  up 
in  conspicuous  places  in  the  streets,  pretending  to  teach  men 
how  to  cure  the  habit  of  opium-smoking,  or  telling  them 
where  they  could  find  the  necessary  and  infallible  medicines. 
The  pompous  title  of  one  would  lead  the  public  to  infer  that 
the  medicine  advertised  was  prepared  in  accordance  with  an 
American  receipt;  another  according  to  a  receipt  obtained 
from  Manilla ;  another  from  India,  etc.  On  one  of  these  pla¬ 
cards  were  large  Euglish  capital  letters,  arranged  without 
meaning,  in  the  ordinary  style  of  Chinese  writing — that  is,  in 
rows  from  the  top  to  the  bottom  of  the  sheet.  Such  letters 
were  used,  doubtless,  in  order  more  successfully  to  impose  on 
the  common  people,  who  might  be  supposed  to  be  more  easily 
duped  by  the  display  of  foreign  characters.  Another  had 
what  was  intended  to  be  an  imitation  of  a  sentence  written 
with  English  letters  in  the  running-hand,  taken  from  a  Chris¬ 
tian  almanac  published  by  a  missionary  here.  The  original  de¬ 
sign  of  this  sentence  was  to  illustrate  the  way  Chinese  words 
could  be  represented  by  the  use  of  English  letters.  Here  it 
was  evidently  used  as  a  kind  of  certificate  of  the  value  or  gen¬ 
uineness  of  the  medicine  advertised.  Few  Chinese  can  read 
English  here,  and  the  sentence  probably  produced  its  desired 
impression  on  many  of  the  people.  These  facts  show  two 
things — the  great  demand  for  opium  medicine  on  the  part  of 
the  victims  of  opium,  and  the  readiness  of  some  Chinese  to  en¬ 
gage  in  the  manufacture  and  the  vending  of  quack  nostrums, 
hoping  to  make  money  out  of  the  vicious  habits  of  their  fellow- 
countrymen. 

There  seems  to  be  a  bewitching  influence  connected  with 
opium-smoking  which  renders  it  almost  impracticable  to  break 


OPIUM  WORSE  THAN  WHISKY. 


357 


away  from  the  hahit  when  once  formed.  The  peculiar  pains 
and  sensations  which  accompany  attempts  to  desist  from  smok¬ 
ing  it  also  have,  doubtless,  a  great  influence  in  discouraging 
such  attempts.  Some  missionaries  and  physicians  in  other 
parts  of  China  seem  to  think  that  many  victims  have  been  re¬ 
claimed  from  this  vice  by  the  aid  of  certain  medicines,  but  be¬ 
nevolent  efforts  to  overcome  the  power  of  the  habit  in  individ¬ 
ual  cases  have  not  here  been  attended  with  very  encouraging 
success.  Few  have  the  fortitude  to  bear  up  against  the  fasci¬ 
nations  of  the  pipe  and  the  agonies  induced  by  efforts  at  ref¬ 
ormation,  even  with  the  aid  of  foreign  medicines,  long  enough 
to  become  thoroughly  cured.  They  usually,  after  a  short  trial 
of  abstaining  from  the  drug,' have  recourse  to  it  again,  although 
they  know  that  every  indulgence  with  the  opium-pipe  but  riv¬ 
ets  the  chains  of  their  bondage  the  tighter. 

A  strange  infatuation  impels  annually  many  of  the  Chinese 
who  have  never  smoked  this  drug  to  begin  its  use,  and,  after 
they  have  been  bound  fast  in  the  fetters  of  the  habit  they  have 
induced,  they  seemingly  arouse  themselves  to  the  fact  of  their 
thraldom.  They  know  perfectly  well  that  if  they  smoke  regu¬ 
larly  the  bewitching  pipe,  they  will  certainly  soon  come  within 
its  power,  and  yet  many  yearly  voluntarily  become  its  fresh 
victims.  With  their  eyes  open  to  the  inevitable  consequences 
of  indulgence,  they  blindly  do  what  will  enslave  them  for  life. 

Some  have  attempted  to  compare  the  evils  of  opium-smok¬ 
ing  in  China  with  the  evils  of  drinking  intoxicating  liquors  at 
the  West.  But  these  vices  are  so  different  in  some  of  their 
principal  effects  as  to  render  a  just  comparison  exceedingly 
difficult.  The  one  is  soothing  and  tranquillizing,  the  other  ex¬ 
cites  and  often  maddens.  Ardent  spirits  are  often  taken  to 
stimulate  to  the  commission  of  violent  and  bloody  deeds ;  but 
opium  is  never  smoked  for  such  a  purpose,  nor  with  such  an 
effect.  Were  the  subject  of  the  comparative  evils  of  opium¬ 
smoking  and  liquor-drinking,  as  seen  in  China  (where  the  use 
of  Chinese  whisky  or  samshu  is  universal  among  all  classes),  to 
be  submitted  for  decision  to  intelligent  Chinamen,  the  verdict 
would  be  given  with  promptness  and  startling  energy  against 
opium.  It  would  be  unanimous  in  the  Condemnation  of  opi¬ 
um  as  being  the  producer  of  an  immensely  greater  amount  of 
misery,  sickness,  poverty,  and  death  than  Chinese  liquors. 


858 


OPIUM  AND  OPIUM-SMOKING. 


The  Chinese  seldom  discuss  the  evils  of  opium-smoking  with¬ 
out  excitement,  nor  do  they  often  refer  to  the  subject,  in  con¬ 
versation  with  those  foreigners  who  can  understand  them, 
without  manifesting  apparently  a  very  cordial  and  sincere  ha¬ 
tred  of  the  drug,  frequently  denouncing  it  in  the  most  emphat¬ 
ic  terms.  They  are  well  aware  of  the  destructive  and  baneful 
influence  of  opium  consumption.  I  desire  to  protest  against 
the  justice  and  the  truthfulness  of  the  sentiments  which  some 
foreigners  assert  in  regard  to  the  feelings  and  the  views  of  the 
Chinese  on  the  effects  of  the  use  of  this  drug.  They  do  not 
regard  it  as  a  harmless,  innocent  luxury.  They  are  not  igno¬ 
rant  of  its  monstrous  and  its  numerous  evil  effects ;  indeed, 
they  acknowledge  them,  and  depict  them  in  a  manner  not  to 
be  excelled  by  foreigners.  But,  after  all,  they  continue  the 
use  of  that  which  they  appear  heartily  and  sincerely  to  repro¬ 
bate.  To  the  question,  Why  the  Chinese  continue  the  use  of 
opium  when  they  are  fully  aware  of  its  evil  effects  on  the  hab¬ 
its ,  health ,  and  wealth  of  its  victims ,  and  consequently  on  the 
social  condition  and  welfare  of  the  empire ,  an  intelligent  liter¬ 
ary  man — reverently  pointing  upward  with  his  thumb  in  a 
manner  peculiarly  Chinese — once  uttered  substantially  the  fol¬ 
lowing  sqntiments :  “  The  Master  and  Governoe  must  have 

A  MEANING  IN  CAUSING  IT.  He  MUST  INTEND  TO  DESTROY  THE 

nation.  There  is  no  other  way  of  accounting  for  the 
love  of  the  Chinese  for  opium.  They  know  its  baneful 

EFFECTS  PERFECTLY  WELL,  BUT  STILL  ARE  EXCEEDINGLY  FOND 
OF  SMOKING  IT.  He  MUST  PURPOSE  OUR  NATIONAL  DESTRUC¬ 
TION.”  'Providence  does  indeed  seem  to  be  making  use  of  this 
drug  in  humbling  this  proud  nation ;  not  by  causing  the  na¬ 
tives  to  smoke  it  any  more  than  He  causes  foreigners  to  intro¬ 
duce  it,  or  their  countrymen  to  purchase  and  retail  it,  but  by  al¬ 
lowing  them  freely  and  joyfully  to  smoke  it  in  the  gratification 
of  a  vitiated  taste,  in  the  same  sense  that  He  allows  foreigners 
to  produce  and  import  it  in  their  desire  to  become  rich,  not¬ 
withstanding  the  miseries  they  are  instrumental  in  producing. 

Good  men  in  China  deplore  the  use  of  opium  as  an  extraor¬ 
dinary  and  most  gigantic  obstacle  to  the  reception  of  the  Gos¬ 
pel,  and  the  spread  $  it  among  the  Chinese.  The  beneficent 
religion  preached  by  men  from  Western  lands  and  this  demor¬ 
alizing  drug  are  placed  by  the  vast  majority  of  this  people  in 


GOSPEL  AND  OPIUM  BOTH  FOREIGN. 


359 


the  same  catalogue — viz.,  articles  introduced  by  foreigners. 
Missionaries,  while  denouncing  the  evils  of  opium-smoking, 
and  entreating  the  people  not  to  indulge  in  the  vice  of  using 
it,  are  very  frequently  met  by  the  reply,  “  You  foreigners  bring 
it  to  sell ,  and  now  you  exhort  us  not  to  use  it.  If  you  do  not 
wish  us  to  smoke  it,  why  did  you  import  it  P  If  you  did  not 
bring  it  to  sell,  we  could  not  buy  it,  and  therefore  should  not 
use  it.”  Missionaries  were  often  regarded  by  the  Chinese  at 
first  as  a  party  to  the  importation  of  the  drug.  The  British 
consul  stationed  here  before  the  large  increase  of  foreign  trade 
in  1853  was  very  generally  believed  by  the  common  people  to 
be  appointed  by  his  government  principally  for  the  purpose  of 
indirectly  fostering  the  opium  trade,  and  of  protecting  the  opi¬ 
um  i-eceiving-ships  which  were  stationed  in  the  River  Min. 
Generally  speaking,  only  those  Chinese  who  are  more  or  less 
personally  acquainted  with  the  missionaries  know  that  they  do 
not  deal  in  the  article.  Probably  those  who  have  acquired 
considerable  knowledge  of  Christian  doctrines  from  the  read¬ 
ing  of  the  books  published  by  missionaries  are  led  to  infer  that 
the  authors  of  those  books,  or  the  believers  and  the  doers  of 
the  doctrines  they  contain,  would  be  unwilling  to  engage  in  the 
opium  trade.  It  is  doubtless  true  that,  by  some  good  propor¬ 
tion  of  the  Chinese  who  live  at  the  consular  ports,  the  mission¬ 
aries  are  regarded  as  opposed  to  the  importation  and  the  con¬ 
sumption  of  the  drug,  because  the  use  of  it  is  the  source  of  nu¬ 
merous  and  aggregated  evils.  It  is,  however,  as  undoubtedly 
true  that  the  mass  of  the  people  in  China  at  a  distance  from  the 
consular  ports  have  no  such  knowledge,  and  make  no  such  dis¬ 
tinction  between  preachers  of  the  Gospel  and  importers  of 
opium. 

Besides  the  disadvantages  and  the  prejudices  under  which 
the  missionary  labors,  suggested  in  part  by  the  above  para¬ 
graphs,  he  feels  that  if  no  “  drunkard  shall  enter  the  kingdom 
of  heaven,”  the  same  principle  must  exclude  those  who  be¬ 
come  and  who  die  addicted  to  the  vice  of  opium-smoking.  A 
considerable  proportion  of  those  who  profess  an  interest  in  the 
Gospel  are  ascertained  sooner  or  later  to  be  victims  of  the 
habit,  for  whose  conversion  experience^ shows  it  is  almost 
hopeless  to  labor,  unless  they  determinedly  desist  from  the  use 
of  opium.  Some  of  the  members  of  the  native  churches  at 


360 


OPIUM  AND  OPIUM-SMOKING. 


some  of  the  consular  ports  and  some  of  the  inland  mission¬ 
ary  stations  it  has  been  found  necessary  to  discipline  or  ex¬ 
communicate  on  account  of  their  love  for  this  drug.  Besides 
drunkenness,  lying,  lewdness,  and  the  long  list  of  vices  and 
sins  incident  to  unrenewed  human  nature  every  where,  and  be¬ 
sides  the  numerous  obstacles  arising  out  of  ignorant  supersti¬ 
tion  and  learned  heathenism,  such'  as  Confucianism,  Buddhism, 
and  Tauism,  the  missionary  to  the  Chinese  must  encounter  the 
various  and  peculiar  obstacles  to  the  reception  and  the  prac¬ 
tice  of  the  Gospel  which  attend  and  follow  the  prevalence  of 
the  vice  of  opium-smoking. 

How  noble  and  well  worthy  of  being  held  in  lasting  remem¬ 
brance  are  the  sentiments  of  the  aged  heathen  emperor  Tau 
Kuang,  uttered  in  1842,  relating  to  the  proposition  to  legalize 
the  trade  in  opium,  made  by  Sir  Henry  Pottinger,  the  minister 
of  “  her  most  gracious  and  religious  majesty,”  Queen  Victoria : 
“  It  is  true,  I  can  not  prevent  the  introduction  op  the 

FLOWING  POISON  ;  GAIN-SEEKING  AND  CORRUPT  MEN  WILL,  FOR 
PROFIT  AND  SENSUALITY,  DEFEAT  MY  WISHES;  BUT  NOTHING 
WILL  INDUCE  ME  TO  DERIVE  A  REVENUE  FROM  THE  VICE  AND 

misery  of  my  people.”  But  bis  degenerate  son,  Hien  Fung, 
who  is  said  to  have  been  himself  a  smoker  of  opium  before  he 
came  to  the  throne  in  1851,  gave  way  in  the  fall  otl858  to 
the  overwhelming  pressure  from  the  ministers  of  England, 
France,  and  America,  strongly  seconded,  doubtless,  by  the 
want  of  an  adequate  revenue  for  the  support  of  his  tottering 
throne.  He  legalized,  by  his  commissioners,  the  nefarious 
traffic,  fixing  the  import  duty  at  thirty  taels  of  silver  per  chest 
of  opium.  How  much  credit  and  glory  should  be  awarded  to 
the  representatives  of  those  Christian  and  civilized  govern¬ 
ments  for  the  influence  they  exerted,  directly  and  indirectly, 
officially  and  unofficially,  toward  bringing  about  this  result,  is 
ra  question  not  clearly  understood  by  those  who  are  uninitiated 
in  state  secrets.  In  a  moral,  benevolent,  and  Christian  point 
of  view,  their  sentiments  and  thqir  actions  certainly  fall  far  be¬ 
low  the  views  and  the  conduct  of  the  heathen  and  the  idola- 
tor,  Tau  Kuang. 

For  several  yean£ according  to  the  supplementary  regula¬ 
tions,  completed  in  Shanghai  in  November,  1858,  trade  in  Chi¬ 
na  in  the  drug  has  not  been  “  contraband.”  In  the  expressive 


THE  EFFECT  OF  THE  LEGALIZATION  OF  OPIUM.  361 

language  of  another,  “  Opium  is  as  much  legalized  as  the  Gos¬ 
pel."  Those  who  import  opium  are  no  longer  to  be  included 
under  the  epithet  smugglers ,  provided  they  pay  the  duty  levi¬ 
able  according  to  stipulations  of  treaty.  In  the  eye  of  the 
law,  they  are  engaged  in  as  honorable  and  respectable  a  busi¬ 
ness  as  those  who  import  rice  or  cotton  goods.  The  opium 
importer  and  the  opium  seller  are  now  placed  on  the  same  le¬ 
gal  platform  as  the  Gospel  messenger  and  the  Bible  distrib¬ 
utor.  The  receiving-ships  for  opium  are  often  moored  by  the 
side  of  tea-ships.  The  tares  grow  along  with  the  wheat. 

What  will  be  the  full  practical  effect  of  the  legalization  of 
opium  on  the  Chinese  is  as  yet,  to  a  great  extent,  an  unsolved 
problem,  involving  most  momentous  interests.  Will  the  Chi¬ 
nese  engage  in  the  cultivation  of  the  poppy  more  extensively 
than  in  previous  years  ?  Will  they  consume  more  opium  than 
they  would  were  it  to  continue  prohibited?  Will  it  be  im¬ 
ported  in  larger  quantities,  and  will  it  become  cheaper  than 
before,  thus  coming  within  the  means  of  more  people  ?  These, 
and  other  questions  relating  to  the  cultivation,  importation, 
and  consumption  of  opium,  are  often  the  subjects  of  reflection 
and  discussion  on  the  part  of  foreign  residents.  Some  discuss 
the  probabilities  in  the  case,  so  that  they  may,  according  to 
the  maxims  of  trade,  invest  or  refrain  from  investing  their 
capital  in  the  drug,  in  order  to  make  the  greatest  possible  per¬ 
centage  on  their  money.  Others  discuss  these  questions  be¬ 
cause  the  religious  interests  and  the  social  and  the  national 
welfare  of  the  Chinese  people  are  most  intimately  concerned 
in  the  practical  results,  present  and  prospective,  of  the  legal¬ 
ization  of  the  opium  trade. 

Ought  not  Protestant  Western  Christians  to  be  willing  to 
spend  as  much  money  annually  in  the  missionary  work  in  Chi¬ 
na  as  is  annually  made  by  Protestant  Western  merchants  in 
China  from  traffic  in  opium  ?  If  it  is  the  policy  of  the  govern¬ 
ments  of  Great  Britain  and  of  the  United  States  to  protect 
their  citizens  in  importing  this  dryg  and  in  trafficking  in  it  in 
this  empire,  ought  not  Protestant  Christians  residing  in  those 
countries  to  be  incited  thereby  to  greater  diligence  and  to 
more  earnest  efforts  in  providing  the  hundreds  of  millions  of 
the  Chinese  with  the  Gospel,  the  heaven-sent  antidote  and 
remedy  for  the  vice  of  opium-smoking,  and  for  all  the  vices  to 

Von.  II.— Q 


362 


OPIUM  AND  OPIUM-SMOKING. 


which  depraved  human  nature  is  prone  ?  How  large  a  sum  is 
yearly  “  cleared ”  by  foreign  importers  and  foreign  dealers  in 
opium  in  China  there  is  no  correct  data  for  ascertaining,  but 
it  is,  beyond  question,  immensely  larger  than  is  yearly  expend¬ 
ed  by  Christians  residing  in  Great  Britain  and  in  the  United 
States  for  the  evangelization  of  the  Chinese.  It  is  a  sad,  sad 
thought,  that  the  principals,  partners,  employes,  and  agents  of 
a  few  foreign  mercantile  firms  in  this  heathen  land  annually 
realize  a  far  greater  amount  of  money  from  their  traffic  in  this 
drug  than  is  annually  contributed  by  the  millions  of  their  pi¬ 
ous  fellow-countrymen  at  home  for  the  Christianization  of  the 
Chinese !  If  the  number  of  dollars  and  cents,  or  of  pounds 
and  pence,  gained  by  the  one  party  and  expended  by  the  oth¬ 
er  party,  be  the  criterion  of  forming  a  judgment,  qfew  hund¬ 
red  individuals ,  actuated  by  the  love  of  Money,  are  annually 
doing  very  much  more  to  demoralize  and  destroy  the  Chinese 
than  all  the  millions  of  Christians  in  Christendom ,  constrain¬ 
ed  by  the  love  of  Jesus,  are  doing  to  beneft  and  save  them. 


PRELIMINARY  OBSERVATIONS. 


363 


CHAPTER  XYI. 

CHINESE  AND  SCRIPTURE  CUSTOMS. 

I.  Num.,  xxviii.,  7. — II.  1  Sam.,  i. ,  11. — III.  Gen., xxiii.,16. — IV.  Job.xix., 
24. — V.  Deut.,  vi.,  9. — VI.  Exodus,  xxxvii.,  3. — VII.  2  Kings,  ix.,  30. — 
VIII.  Matt.,  xxv.,  6. — IX.  Mark,  v.,  3. — X.  Luke,  xiv.,  9,  10. — XI. 
Matt.,  xx.,  3. — XII.  Matt.,  vi.,  30. — XIII.  Job,  xiv.,  21. — XIV.  Matt., 
v.,  16. — XV.  Num.,  viii.,  7. — XVI.  1  Pet.,  iii.,  3. — XVII.  Rom.,  xvi., 
16. — XVIII.  Luke,  v.,  12. — XIX.  John,  v.,  8. — XX.  Gen.,  xxix.,  30. — 
XXI.  Gen.,  xxix.,  25.  — XXII.  John,  iv.,  11.  — XXIII.  Deut.,  xxv.,  13, 
15. — XXIV.  Matt.,  vi.,  9. — XXV.  Acts,  i.,  26. — XXVI.  Luke,  i.,  63.— 
XXVII.  Luke,  viii.,  52. — XXVIII.  Matt.,  vi.,  7. — XXIX.  Acts,  xv.,  29. 
— XXX.  Matt.,  vi.,  20. 

The  question  has  long  ago  been  started  whether  the  Chi¬ 
nese  are  not  the  descendants  of  the  ten  lost  tribes  of  Israel  ? 
An  American  missionary  in  China,  several  years  ago,  stoutly 
advocated  the  opinion  that  the  Chinese  were  the  posterity  of 
Abraham  by  Keturah.  There  does  not  seem  sufficient  evi¬ 
dence  to  lead  to  the  adoption  of  the  former  or  the  latter  opin¬ 
ion.  There  are,  howevei',  many  customs  prevalent  among  this 
people  which  bear  a  very  striking  resemblance,  in  some  of 
their  most  important  features,  to  customs  which  are  mentioned 
or  referred  to  in  the  sacred  Scriptures.  Some  of  these  it  is 
proposed  to  describe. 

There  are  also  many  Chines-e  customs  which  suggest  passa¬ 
ges  contained  in  the  Bible,  from  their  striking  dissimilarity  in 
some  respects  to  practices  and  sentiments  which  prevailed  in 
Judea  two  and  three  thousand  years  ago.  Some  of  these  cus¬ 
toms  will  be  also  referred  to  and  described. 

To  each  Chinese  custom  described  a  quotation  from  Scrip¬ 
ture,  or  a  reference  to  one  or  more' passages  of  Scripture,  will 
be  prefixed.  Let  not  the  reader  infer  that  the  Chinese  cus¬ 
tom  illustrates  the  Scripture  passage,  or  that  the  Scripture 
custom  alluded  to  has  a  counterpart  in  the  Chinese  one  de¬ 
scribed.  In  some  cases  there  will  be  a  very  great  similarity 
between  them ;  in  other  cases  there  will  be  a  very  manifest 


364 


CHINESE  AND  SCRIPTURE  CUSTOMS. 


dissimilarity.  Perhaps  the  manifest  dissimilarities  are  as  wor¬ 
thy  of  being  noticed  as  are  the  marked  and  evident  coinci¬ 
dences. 

A  description  of  the  Scripture  customs  referred  to  will  not 
be  attempted.  The  reader  will  generally  be  left  to  himself  to 
contrast  the  ancient  Biblical  and  the  modern  Chinese  customs, 
making  his  own  inferences,  and  drawing  his  own  conclusions. 

I.  “  In  the  holy  place  shall  thou  cause  the  strong  wine  to  be 
poured  unto  the  Lord  for  a  drink-offering  I — Num.,  xxviii.,  7. 

Wine  is  used  very  extensively  in  making  offerings  or  sacri¬ 
fices  to  objects  of  worship  in  this  part  of  China  by  all  classes 
of  people  except  Buddhist  priests,  and  those  who,  at  the  time, 
desire  to  conform  to  the  tenets  of  Buddhism.  Usually  not 
less  than  three  and  not  more  than  ten  cups  of  wine  are  used 
at  one  time.  During  the  first  part  of  the  ceremonies  or  serv¬ 
ices  the  cups  of  wine  stand  on  the  table  or  platform  along 
with  other  articles  presented  or  sacrificed.  Near  the  close  the 
officiating  priest,  or  one  of  the  principal  actors,  takes  one  or 
more  of  the  cups,  and  turns  out  a  little  of  the  wine  on  the 
ground,  or  in  the  censer  which  holds  the  incense,  or  on  the 
mock-money  while  it  is  consuming,  or  on  its  hot  ashes  or  em¬ 
bers.  This  wine  is  designed  as  a  special  offering  to  the  spirits 
or  the  gods  whom  it  is  the  design  of  the  ceremony  to  honor 
or  propitiate.  The  custom  prevails  among  the  people  of  using 
and  pouring  out  some  wine  in  a  similar  manner  during  the 
annual  worship  of  their  ancestors  in  their  ancestral  halls,  and 
on  the  principal  occasions  when  they  worship  their  honored 
dead.  Pouring  out  a  libation  of  wine  is  also  a  part  of  the  cer¬ 
emonies  performed  by  the  high  government  officials  in  the 
spring  and  autumn,  in  honor  of  Confucius  and  various  other 
deified  persons,  by  command  of  the  emperor. 

II.  '■'■And  Hannah  vowed  a  vow ,  and  said ,  0  Lord  of 
Hosts ,  'if  thou  wilt  give  unto  thy  handmaid  a  man  child.1’’ — 
1  Sam.,  i.,  11. 

Like  Hannah  of  old,  childless  married  women  in  China  pray 
for  male  children ;  but,  unlike  her,  they  pray  for  them  before 
idols  and  graven  images.  There  are  several  goddesses  who 
are  worshiped  for  their  supposed  power  to  grant  children. 
Those  in  greatest  repute  at  this  place  at  the  present  time  are 
the  goddess  of  mercy,  and  a  certain  goddess  whose  name  is 


PRECIOUS  METALS  SOLD  BY  WEIGHT.  865 

Ling  Chui  ISTa,  generally  called  simply  “Mother.”  Besides 
these  there  are  several  tens  of  “  Mothers,”  mainly  distinguished 
from  each  other  by  their  ancestral  names,  and  the  order  of 
their  images  as  found  in  temples.  Their  powers  are  believed 
to  be,  generally  speaking,  the  same.  In  every  village  or 
neighborhood  there  is  commonly  a  temple  in  which  there  is 
an  image  of  “  Mother,”  making  the  worship  of  her  very  con¬ 
venient  to  married  women  living  in  the  vicinity.  It  is  esti¬ 
mated  by  the  Chinese  that  among  this  class  of  females  ninety 
out  of  one  hundred  worship  some  god  or  goddess  for  the  gift 
of  male  offspring.  They  select  the  divinity  or  divinities  they 
please,  to  whom  they  present  their  supplications  for  them¬ 
selves,  or  for  their  friends  or  relatives.  The  way  of  praying 
for  male  children  (none  pray  for  female  children)  generally  is 
to  place  a  couple  of  candles  before  the  image,  and  a  few  sticks 
of  incense.  After  the  candles  and  the  incense  have  been  light¬ 
ed,  they,  either  kneeling  or  standing  before  the  image,  in¬ 
form  it  of  the  purpose  of  their  visit,  oftentimes  in  a  whisper, 
and  promise,  in  case  their  desires  are  gratified,  to  make  a 
specified  present  to  the  god  or  goddess,  or  to  have  theatricals 
performed  in  honor  of  the  idol.  Sometimes  they  carry  away 
a  pair  of  shoes,  or  a  flower  taken  from  before  the  image,  or 
some  of  the  ashes  found  in  the  censer,  and,  having  returned 
home,  burn  incense  and  candles  regularly  before  this  object 
for  a  time.  If  a  son  is  born,  they  return  the  article  borrowed, 
making  the  thanksgiving  pi’omised. 

III.  “  And  Abraham  weighed  to  Ephron four  hundred  shek¬ 
els  of  silver,  current  money  with  the  merchant .”- — Gen.,  xxiii., 
16. 

In  China,  where  there  is  no  national  currency  except  the 
copper  cash,  of  which  about  one  thousand,  more  or  less,  are 
equal  to  a  dollar  in  value,  the  precious  metals  are  usually 
weighed  when  they  pass  from  one  to  another  in  the  payment 
of  debt,  purchase  of  articles,  etc.  In  other  words,  gold  and 
silver  are  reckoned  by  the  “  tael.”  Silver,  as  used  by  the  Chi¬ 
nese,  is  usually  run  into  lumps  of  different  shapes  and  sizes, 
and,  as  thus  prepared,  is  called  “  sycee.  Gold  is  generally 
cast  into  bars  or  into  sheets.  Foreign  dollars,  except  when 
their  weight  and  value  are  commonly  and  accurately  known 
and  acknowledged,  or  except  they  are  perfectly  smooth  and 


366 


CHINESE  AND  SCRIPTURE  CUSTOMS. 


unmarred  (“  unchopped”),  are  always  among  the  natives  sold 
or  negotiated  by  the  weight.  Most  dollars,  as  soon  as  they 
pass  into  the  hands  of  Chinese  brokers  and  bankers  at  this  place, 
are  stamped  with  some  Chinese  letter,  or  a  private  mark,  by- 
means  of  a  hammer  and  a  piece  of  steel,  on  one  end  of  which 
the  letter  or  the  mark  has  been  engraved,  so  that  they  may  be 
recognized  when  seen  again.  A  change  of  owners  oftentimes 
brings  with  it  another  “  chop”  or  mark.  Many  dollars  are  filed 
on  the  edges  for  the  sake  of  the  silver  thus  removed  from  them. 
Sometimes  a  bit  of  silver  is  actually  gouged  out,  or  the  dollar 
is  bored  or  partially  split  open,  and  a  portion  of  the  inside  is 
removed.  The  hole  or  hollow  thus  made  is  then  filled  up  with 
lead  or  copper,  and  the  split  is  dexterously  united.  In  these 
and  other  ways  the  original  shape  and  appearance,  as  well  as 
weight  and  value  of  the  piece  of  money,  are  much  changed. 
Its  actual  value  is  ascertained  only  by  weighing.  If,  on  ex¬ 
amination,  it  proves  to  have  copper  or  lead  inside,  the  size  and 
weight  of  the  extraneous  article  are  estimated,  and  an  ap¬ 
proximate  valuation  of  the  coin  is  made.  A  dollar,  by  these 
means,  is  often  made  from  ten  or  fifteen  to  twenty-five  or 
thirty  per  cent,  lighter  than  its  proper  weight  should  be,  and 
its  value  is  reckoned  by  the  fraction  of  a  tael  which  it  is  found 
or  estimated  to  weigh.  The  custom  of  weighing  the  precious 
metals  is  as  troublesome  and  vexatious  as  it  is  common. 

IV.  '•'■That  they  were  graven  with  an  iron  pen — in  the  rock 
forever — Job.,  xix.,  24. 

Chinese  characters  are  often  found  in  this  part  of  the  em¬ 
pire  engraven  or  chiseled  upon  rocks  in  a  large  form  and  in  a 
very  beautiful  pattern.  The  object  designed  to  be  accom¬ 
plished  by  this  is  probably  sometimes  to  perpetuate  a  knowl¬ 
edge  of  a  remarkable  deed  or  event  which  is  thought  worthy 
of  being  held  in  remembrance  by  posterity.  Oftentimes  the 
cost  of  erecting  or  repairing  temples  and  bridges,  with  the 
date  of  the  work,  and  the  names  of  those  who  donated  large 
sums  for  the  purpose,  as  well  as  the  sums  subscribed,  are  in¬ 
dicated  on  large  stone  tablets  connected  with  the  temple  or 
bridge,  or  on  immense  boulders  found  in  the  vicinity.  In  the 
latter  case,  the  face  of  the  rock  is  first  hewn  smooth  for  the 
space  required  by  the  inscription  which  it  is  designed  it  should 
receive.  The  inscription  is  then  chiseled  upon  the  surface 


WRITING  MOTTOES  ON  THE  POSTS  OF  HOUSES.  367 


prepared  in  characters  varying  from  one  or  two  inches  square 
to  six  or  eight  inches,  or  even  one  foot  square.  On  the  Black 
Rock  Hill,  in  the  city,  on  which  the  old  English  consulate  is 
located,  and  on  the  Drum  Mountain,  six  or  eight  miles  to  the 
eastward,  on  which  the  Buddhist  monastery  of  the  Bubbling 
Fountain  is  situated,  are  many  inscriptions,  engraven  on  the 
rock  with  an  iron  pen.  On  that  mountain,  near  the  Bubbling 
Fountain,  there  is  to  be  seen  on  a  rock  the  character  for  “  lon¬ 
gevity,”  some  six  or  eight  feet  long,  said  to  have  been  written 
or  made  by  the  celebrated  commentator  on  the  Chinese  Class¬ 
ics,  Chufutze,  six  or  seven  hundred  years  ago.  It  is  very  cus¬ 
tomary  to  erect  stone  tablets  having  some  inscription  upon 
them  in  or  near  temples,  or  by  the  road-side.  These  tablets 
are  from  four  to  ten  or  twelve  feet  high,  and  from  two  to  four 
or  five  feet  wide,  and  of  proportionate  thickness.  These  in¬ 
scriptions,  graven  with  an  iron  pen  in  the  rock,  if  not  literally 
“forever,”  still  are  often  made  to  endure  for  an  indefinite 
number  of  ages.  The  Hestorian  tablet,  yet  in  existence,  as 
far  as  is  known,  in  Kai  Fung  Fu,  in  the  province  of  Shensi, 
was  erected  nearly  eleven  hundred  years  ago.  There  are 
some  stone  tablets  or  drums  in  Peking  about  three  thousand 
years  old,  according  to  report. 

Y.  “  Thou  shalt  write  them  upon  the  posts  of  thy  houses , 
and  on  thy  gates.’’’’ — Deut.,  vi.,  9. 

At  all  seasons  of  the  year  there  are  to  be  seen  pasted  up  on 
the  outside  of  the  dooi’-posts  and  window-posts  in  Chinese 
dwelling-houses  inscriptions  made  with  black  ink  on  red  pa¬ 
per.  Some  of  them  are  usually  changed  during  the  latter  part 
of  the  last  Chinese  month  of  every  year;  others  are  changed 
in  the- first  part  of  the  fifth  month.  It  is  allowable  to  j>ut  up 
new  inscriptions  more  or  less  extensively  on  festive  occasions 
any  time  during  the  year.  These  pieces  of  paper  being  red, 
and  the  inscription  neatly  written  in  black  ink,  present  a  pleas¬ 
ing  appearance.  They  are  generally  from  one  to  four  feet 
long,  and  several  inches  wide.  On  the  large  posts  in  the  inte¬ 
rior  of  the  houses  of  the  rich  and  the  gentry,  and  on  the.posts 
in  temples,  these  inscriptions  are  often  not  only  numerous,  but 
made  on  large  pieces  of  paper,  and  in  very  large  characters. 
They  usually  consist  of  some  felicitous  or  high-sounding  ex¬ 
pressions  about  the  emperor’s  favor,  or  about  heaven  and  earth, 


368 


CHINESE  AND  SCRIPTURE  CUSTOMS. 


or  the  seasons,  or  the  ancient  worthies  and  sages,  or  some 
principle  of  morality.  Two  are  generally  made  to  correspond 
with  each  other  in  some  respects,  and  are  arranged  opposite 
or  near  each  other.  They  consist  of  five,  or  seven,  or  ten,  or 
twelve  characters  each. 

VI.  “  And  he  made  him  a  coat  of  many  colors .” — Exodus, 
xxxvii.,  3. 

Chinese  parents  are  fond  of  clothing  their  young  chidren  in 
gaudy-colored  garments.  They  seem  to  take  special  delight 
in  seeing  them  playing  about  in  clothing  having  bright  colors 
in  large  patterns.  Sometimes  the  cloth  is  stamped  with  coarse 
and  large  figures.  Oftentimes  the  combination  of  colors  is 
quite  ludicrous  to  foreigners  when  seen  on  the  garments  of 
children.  Figures  of  birds,  beasts,  flowers,  and  natural  scen¬ 
ery  are  most  common.  Such  garments  are  often  made  so  as 
to  be  worn  for  the  first  time  when  the  children  are  four 
months  old,  or  on  the  occurrence  of  a  birthday.  After  be¬ 
coming  six  or  eight  years  old,  children  are  seldom  seen  wear¬ 
ing  such  .garments,  if  new. 

VII.  u  And  she  painted  her  face  and  tired  her  head  A — 2 
Kings,  ix.,  30. 

It  is  the  universal  practice  here  for  small-footed  females  (un¬ 
less  they  are  widows),  of  all  classes  of  society,  on  joyous  occa¬ 
sions  and  at  the  regular  festivals,  to  appear  with  their  faces 
whitened  with  cosmetics.  Large-footed  women  seldom  or  nev¬ 
er  have  their  faces  white.  Young  brides,  for  several  months 
after  their  marriage,  and  even  for  several  years  if  they  belong 
to  wealthy  families,  keep  their  faces  whitened  almost  all  the 
while.  Those  who  are  naturally  ugly-looking,  and  married 
women,  after  about  thirty  years  of  age  Avhitewash  or  whiten 
their  faces  much  less  frequently  than  women  who  are  well  fa¬ 
vored  or  who  are  younger.  A  resjmctable  widow  is  never 
allowed  by  the  customs  of  society  to  use  cosmetics,  whatever 
be  her  age.  A  white  face  being  the  popular  style  of  female 
beauty,  the  practice  of  painting  the  face  white  is  resorted  to  in 
order  to  cover  up  minor  defects,  and  hide  the  reddish  tinge 
of  countenance.  Instead  of  the  reddish  and  healthful  bloom 
on  the  cheeks,  Chinese  ladies  prefer  a  pale,  lustreless  white 
face.  Prostitutes  who  live  on  land  (not  boat-women)  use  the 
popular  cosmetics  so  constantly  and  so  thickly  that  the  term 


MEETING  THE  BRIDE — DWELLING  AMONG  THE  TOMBS.  369 

“  white  faces ”  has  become  at  this  place  their  common  appella¬ 
tion  among  the  common  people.  Such  creatures  are  very  fre¬ 
quently  referred  to  as  “  the  white  /aces.” 

VIII.  “  Go  ye  out  to  meet  the  bridegroom .” — Matt.,  xxv.,  6. 

Instead  of  the  custom  of  going  out  to  meet  the  bridegroom 

prevalent  in  Judea,  it  is  the  practice  in  this  part  of  China  for 
a  small  deputation  to  go  forth  to  meet  the  bride  on  her  way 
from  her  father’s  house  to  the  house  of  her  intended  husband 
on  the  morning  of  her  marriage.  The  deputation  usually  con¬ 
sists  of  one  or  two  brothers,  or  near  relatives  or  intimate 
friends  of  the  bridegroom.  They  sometimes  plan  to  meet  the 
bridal  procession  perhaps  half  way,  and  return  with  it,  the 
brothers  or  relatives  of  the  bride  who  accompanied  her  thus 
far  going  back  to  her  former  home.  Both  parties  are  attend¬ 
ed  by  a  company  of  persons,  who,  among  other  things,  carry 
two  large  lanterns  in  which  candles  are  burning,  although  it 
is  broad  daylight.  The  bride  is  accompanied  by  men  with 
lighted  torches,  and  by  a  band  of  musicians,  who  play  at  inter¬ 
vals  along  the  road.  The  deputation  sometimes  goes  to  the 
bride’s  house,  and  returns  with  her  to  her  future  home. 

IX.  “  Who  had  his  dwelling  among  the  tombs''’— Mark,  v.,  3. 

Coffins  containing  the  remains  of  the  dead  are  most  usually 

put  under  ground,  with  considerable  show  of  respect,  in  less 
than  seventy  days  after  their  death.  Sometimes,  however, 
proper  burial-places  have  not  been  secured.  In  such  cases  the 
coffin  is  placed  temporarily  in  a  certain  kind  of  house,  erected 
for  the  express  purpose  of  holding  such  coffins.  These  houses 
are  some  eight  or  nine  feet  high,  and  from  eight  to  twelve  or 
fifteen  feet  long,  and  wide  enough  to  hold  a  coffin  lengthwise. 
Their  general  appearance  is  very  much  like  a  diminutive  dwell¬ 
ing-house  without  windows.  Several  coffins  are  usually,  if 
there  be  need,  placed  in  one  such  house,  or  tomb  above  ground, 
where  they  remain  till  a  suitable  burying-place  has  been  ob¬ 
tained,  and  till  it  is  convenient  to  inter  them.  These  houses 
are  usually  called  “  mortuary”  or  “  dead”  houses. 

These  temporary  tombs  above  ground  oftentimes  become 
very  much  dilapidated,  and  the  coffins  are  sometimes  never 
taken  out  for  burial  in  the  ground,  either  because  the  family 
to  which  they  belong  has  become  very  poor  or  has  become 
extinct.  In  such  cases  the  dead-houses  are  usually  much  neg- 

Q  2 


370 


CHINESE  AND  SCRIPTURE  CUSTOMS. 


lected,  and  often  become  the  residence  or  the  resort  of  beg¬ 
gars  or  thieves,  or  they  afford  a  place  where  they  can  pass  the 
night  while  seeking  to  avoid  detection,  or  where  they  deposit 
stolen  goods  for  the  time.  The  dead-houses  belonging  to 
flourishing  families  are  well  attended  to,  and  repaired  from 
time  to  time,  so  that  beggars  and  thieves  are  not  allowed  ha¬ 
bitually  to  resort  to  them  to  pass  the  night,  or  dwell  tempora¬ 
rily  in  these  tomb-like  places. 

X.  “  Give  this  man  place  — friend ,  go  up  higher .” — Luke, 
xiv.,  9, 10. 

The  Chinese  have  very  many  and  strict  rules  of  etiquette 
among  themselves.  On  being  invited  to  a  feast,  no  one  would 
think  of  seating  himself  in  the  place  of  honor  of  his  own  will 
and  design,  and,  therefore,  no  one  would  be  called  to  take  a 
lower  place  at  the  table  because  the  host  is  pleased  to  give  the 
seat  of  honor  to  another.  Who  is  entitled  to  the  seat  of  hon¬ 
or  depends  on  the  nature  of  the  occasion  and  the  circum¬ 
stances  of  the  case.  If  the  person  to  whom  the  place  falls, 
according  to  the  rules  of  etiquette,  is  not  present,  the  seat  is 
left  vacant  as  a  rule,  though  there  may  be  some  exceptions  in 
practice.  For  example,  if  the  feast  is  in  honor  of  the  gradua¬ 
tion  of  a  member  of  the  family,  the  seat  of  honor  belongs  to 
his  teacher ,  and  if  he  should  be  absent,  the  chair  which  he 
should  occupy  is  unoccupied.  Chinese  politeness  consists,  to 
a  great  extent,  on  the  part  of  the  guest,  in  declining  the  seat 
prolfered  by  the  host  until  it  has  been  repeatedly  pressed 
upon  his  acceptance,  especially  if  there  is  any  seeming  reason* 
why  some  other  one  should  occupy  it.  A  stranger  entirely 
unacquainted  with  the  social  customs  and  language  of  this 
people  would  oftentimes  be  quite  perplexed  to  understand 
the  object  of  the  good-natured  quarreling  of  two  Chinese, 
which  really  is  to  settle  the  important  question  who  shall  sit 
on  the  right  of  the  other.  In  all  such  cases,  however,  it  is  al¬ 
ways  perfectly  well  understood  by  each  party  exactly  where, 
according  to  the  rules  of  etiquette,  each  person  should  sit.  It 
is  a  part  of  etiquette  for  the  principal  guest  to  try  to  sit  in 
some  seat  less  honorable  than  where  he  is  entitled  to  sit,  and 
where,  indeed,  he  is  required  to  sit,  and  for  the  host  to  pre¬ 
vent  his  taking  any  other  seat  than  the  proper  one.  The  seat¬ 
ing  of  the  guests  is  sometimes  a  very  tedious  ceremony,  unless 


COOLIES  STANDING  IDLE — THE  GRASS  OF  THE  FIELD.  371 

there  be  a  professor  or  teacher  of  politeness  present  to  point 
out  where,  under  the  particular  circumstances  of  the  occasion, 
each  one  of  the  invited  guests  should  sit  at  the  feast.  On 
feasts  of  ceremony,  where  considerable  show  is  made  and  a 
large  number  of  guests  are  invited,  in  the  literary  or  wealthy 
classes,  a  professor  of  politeness  is  usually  employed  to  assist, 
so  that  no  confusion  shall  take  place,  and  the  rules  shall  be 
carefully  carried  out.  The  seat  of  honor  is  on  the  left  hand. 

XI.  “ He  saw  others  standing  idle  in  the  market-place .” — 
Matt.,  xx.,  3. 

Coolies,  or  persons  who  perform  the  work  of  street-porters, 
and  bearers  of  sedan-chairs,  when  desirous  of  employment, 
generally  take  their  stand  in  the  street,  or  by  bridges,  or 
wherever  there  is  an  unoccupied  place  in  public.  Here  they 
wait  until  they  are  called  or  hired  to  labor.  They  have  with 
them  their  carrying-poles,  ropes,  or  sedans,  as  the  case  may  be, 
and  hold  themselves  in  readiness  to  respond  promptly  to  an 
invitation  to  labor.  Their  dress  and  their  manifest  leisure, 
taken  in  connection  with  their  implements,  make  known  their 
calling  to  the  passer-by.  Sometimes  within  sight  of  each 
other  there  will  be  twenty,  or  thirty,  or  more  sedans,  which, 
in  this  part  of  China,  take  the  place  of  cabs  or  hacks  at  the 
West.  The  porters  in  some  cities  can  be  had  after  a  few  mo¬ 
ment’s  calling,  if  needed,  to  the  number  of  several  scores,  or 
even  hundreds.  When  not  called  to  labor,  they  literally  “stand 
idle  in  the  market-place  all  the  day  long.”  Property  is  car¬ 
ried  from  place  to  place  on  land  by  men,  not  on  wagons. 

XII.  '•'•The  grass  of  the  field ,  which  to-day  is,  and  to-mor¬ 
row  is  cast  into  the  oven.” — Matt.,  vi.,  30. 

The  poor  Chinese  in  this  vicinity  use  dried  grass,  leaves,  and 
straw  quite  extensively  for  cooking  purposes,  though  seldom 
or  never  are  these  thingsditerally  “cast  into  the  oven,”  for  the 
simple  reason  that  they  have  no  ovens  to  be  used  in  private 
houses.  Their  cooking  is  done  principally  by  boiling,  or  by 
steaming,  or  by  frying.  Rice  or  wheat  straw  is  oftentimes 
more  valuable  as  fuel,  to  be  used  by  the  farmers  themselves, 
than  as  food  for  cattle,  to  be  sold  and  used  by  others.  The 
wood  which  could  be  procured  by  the  money  received  for  the 
straw,  if  sold,  would  not  go  as  far  toward  boiling  their  rice 
as  the  straw  itself  would  go,  used  as  fuel.  Coal  and  wood  be- 


372 


CHINESE  AND  SCRIPTURAL  CUSTOMS. 


ing  comparatively  very  dear,  poor  families  living  in  the  coun¬ 
try  often  send  their  children  out  to  rake  or  gather  up  the 
leaves  or  the  dried  grass  on  the  hills  near  them  in  the  fall  of 
the  year,  which  is  afterward  burned  up  as  fuel  in  cooking  at 
home.  It  is  no  uncommon  thing  here  for  residents  in  the  city 
or  suburbs,  in  their  visits  for  recreation  to  the  neighboring 
hills,  to  see  men  and  women,  as  well  as  large  boys  and  girls, 
gathering  the  leaves  and  grass — sometimes  to  the  number  of 
several  tens  or  scores  —  and  bringing  home  immense  bundles 
on  their  carrying-poles  resting  upon  their  shoulders. 

XIII.  “ His  sons  come  to  honor,  and  he  knoweth  it  not.” — 
Job,  xiv.,  21. 

The  Chinese  profess  to  have  invented  a  method  by  which 
they  may  inform  their  deceased  ancestors  in  case  their  sons 
or  descendants  come  to  honor.  When  appointed  to  office,  or 
when  promoted  to  higher  rank,  if  at  home,  the  happy  individ¬ 
ual,  when  about  to  start  for  the  place  of  his  official  trust,  the 
same  day  or  the  day  before,  lights  some  incense  and  a  pair  of 
candles  before  the  tablets  of  his  father  and  grandfather  if  they 
be  deceased,  as  well  as  before  the  other  tablets  of  his  ances¬ 
tors.  He  then  bows  down  and  worships  them.  All  this  is  to 
indicate  to  them  that,  in  consequence  of  their  virtues,  he,  their 
worthy  son,  grandson,  or  great-grandson,  has  been  appointed 
to  office  by  the  emperor.  The  father  and  the  grandfather  of 
one  who  becomes  a  district  magistrate  are  both  entitled  to  a 
title  one  degree  higher  than  he.  This  title  is  easily  obtained 
by  application  to  the  proper  Board.  As  he  is  promoted  in  of¬ 
fice  and  in  rank,  their  titles  must  be  changed  so  as  to  become 
one  degree  or  rank  higher  than  his.  On  his  arriving  at  the 
dignity  of  a  mandarin  of  high  rank,  his  great-grandfather  on 
his  father’s  side  also  comes  in  for  a  share  of  the  honors  which 
the  emperor  can  bestow.  For  a  son- in  the  service  of  the  state 
not  to  be  interested  in  the  bestowal  of  titles  of  rank  upon 
his  living  and  his  deceased  ancestors  of  one,  or  two,  or  three 
generations,  according  to  law  and  the  circumstances  of  the 
case,  would  be  interpreted  to  his  discredit.  He  would  be  lia¬ 
ble  to  be  charged  with  a  want  of  filial  piety.  Mandarins  very 
often  ask  for  the  increase  of  the  honors  already  conferred  by 
imperial  favor  upon  their  progenitors,  a  step  which  is  always 
looked  upon  as  evincing  a  filial  and  dutiful  spirit. 


GLORIFYING  ANCESTORS — RITE  OF  PURIFICATION.  373 

XIV.  “  That  they  may  glorify  your  Father  which  is  in  heav¬ 
en.'’'’ — Matt.,  v.,  16. 

The  disciple  of  Jesus  is  taught  that  one  of  the  greatest  mo¬ 
tives  for  a  virtuous  and  pious  course  on  his  part  should  be  the 
desire  to  glorify  his  heavenly  Father.  On  the  other  hand, 
the  idea  of  glorifying  their  ancestors  is  early  and  carefully 
instilled,  both  by  precept  and  example,  into  the  minds  of  Chi¬ 
nese  youth.  Probably  it  constitutes  the  strongest  incentive 
to  literary  pursuits  which  influences  Chinese  youth  at  the  pres¬ 
ent  day.  How  many  times  has  the  answer  been  returned,  in 
reply  to  the  question  “  Why  do  you  wish  to  study,  learn  to 
write  essays,  and  graduate  ?”  “  That  I  may  become  an  officer , 
and  glorify  my  ancestors’ ’  It  is  supposed  in  China  that  one’s 
ancestors  are  really  made  illustrious  and  great  when  a  descend¬ 
ant  attains  to  rank  and  office  in  the  service  of  the  state.  The 
merit  of  being  able  to  attain  to  official  rank  is  attributed  to 
ancestral  virtue.  Instead  of  giving  the  glory  and  the  praise 
to  God,  their  heavenly  Father,  officers  joyfully  ascribe  their 
success  to  the  virtuous  merits  of  their  parents  and  more  re¬ 
mote  ancestors.  This  is  a  very  noticeable  and  singular  phase 
of  the  culture  of  the  sentiment  of  filial  affection  in  this  land. 

XV.  “ Sprinkle  water  of  purifying  upon  them’’ — ^Numbers, 
viii.,  7. 

The  Chinese  here,  when  worshiping  idols  and  presenting  of¬ 
ferings  to  them,  have  the  custom  of  sprinkling,  or  rather  of 
snapping  clear  water  on  some  or  all  of  the  articles  presented, 
for  the  purpose  of  cleansing  or  purifying  them.  The  person 
or  priest  who  officiates  takes  a  small  bowl,  containing  water, 
in  one  hand,  and,  putting  the  fingers  of  the  other  hand  in  the 
water,  then  snaps  around  on  the  offerings  what  adheres  to  the 
fingers.  This  is  repeated  several  times,  the  object  being  to 
remove  any  impurities  from  the  sacrifice ;  it  is  to  purify.  The 
same  ceremony,  essentially,  is  performed  oftentimes  when  a 
family  removes  into  a  dwelling  which  has  just  previously  been 
occupied  by  another  family.  In  this  case,  a  priest  is  invited 
to  come  to  the  premises  and  cleanse  them,  which  he  does  by 
marching  all  over  them,  carrying  a  bowl  of  water,  some  of 
which  he  spirts  from  his  mouth  on  the  different  parts  of  the 
house,  or  which  he  snaps  upon  the  parts  of  the  house  with  his 
fingers,  just  as  he  pleases.  He  is  usually  accompanied  by  some 


374 


CHINESE  AND  SCRIPTURE  CUSTOMS. 


member  of  the  family  or  an  assistant,  who  carries  a  large  torch 
already  lighted,  while  he  himself  spirts  or  snaps  the  water 
around.  After  a  while  Ire  takes  the  torch  and  brandishes  it 
about  in  the  various  parts  of  the  premises,  after  which  he  deliv¬ 
ers  it  to  some  one  to  take  out  into  the  street.  He  now  lights 
some  incense  and  candles,  and  proceeds  to  repeat  a  formulary 
or  incantation,  which  he  accompanies  by  the  continuous  ring¬ 
ing  of  a  bell,  and  the  house  becomes  cleansed  from  its  previous 
impurities.  A  somewhat  similar  ceremony  is  sometimes  per¬ 
formed  on  the  death  of  the  head  of  a  family,  having  the  same 
general  object ,  purification.  After  the  corpse  has  been  put 
into  the  coffin,  the  members  of  the  family,  wearing  white  gar¬ 
ments,  are  made  to  pass  out  of  the  house  and  stand  before  the 
door.  The  officiating  priest,  standing  in  the  door  or  on  the 
door-steps,  spirts  water  out  of  his  mouth  over  them,  and  then 
repeats  a  short  formulary.  After  this  they  all  come  back  into 
the  house,  and  are  supposed  to  have  been  purified  from  all  the 
defilements  emanating  from  or  connected  with  the  corpse. 

XVI.  “  Whose  adorning ,  let  it  not  be  that  outward  adorning 
of  plaiting  the  hair ,  and  of  wearing  of  gold,”  etc. — 1  Peter, 
iii.,  3. 

Chinese  females  are  not  only  excessively  fond  of  '■'■plaiting 
their  hair,”  but  also  of  adorning  their  heads  with  flowers  aud 
various  kinds  of  ornaments.  Accordingly,  the  lowest  or  poorest 
class  use  brass,  or  brass  washed  with  silver ;  the  middle  class 
use  silver,  and  the  highest  class  use  gold  or  pearl  ornaments. 
In  fact,  however,  the  females  of  every  class  wear  as  good  and 
rich  hair  ornaments  as  they  can  procure  and  afford.  Often¬ 
times  females  wear  from  six  to  ten  or  a  dozen  kinds  or  pieces 
of  ornaments  on  their  heads,  seldom  less  than  three.  Many 
of  the  laboring  classes  have  ornaments  made  out  of  wood,  or 
tin,  or  pewter,  which  they  wear,  while  at  work,  in  place  of  the 
more  costly  ones.  .  Some  of  them  are  neat  and  good-looking, 
while  others  are  large,  coarse,  and  of  awkward  and  fantastic 
or  strange  shape.  The  silver  or  tin  ear-rings  of  a  class  of  large 
or  natural-footed  laboring  women  are  often  about  two  and  a 
half  or  three  inches  in  diameter.  Some  of  the  pieces  of  the 
hair  ornaments  worn  by  this  class  of  females  project  out  from 
the  head  for  several  inches  in  various  directions.  One  piece 
is  about  one  foot  in  length  and  of  a  curved  shape,  something 


SALUTING  WITH  A  KISS. 


375 


like  the  horn  of  a  buffalo  or  the  handle  of  a  Western  plow. 
One  end  of  it  is  stuck  into  the  hair  on  the  top  of  the  head,  the 
other  end  pointing  backward.  The  females  of  all  classes  are 
also  fond  of  wearing  rings  on  their  wrists.  Sometimes  these 
are  made  of  gold,  or  silver,  or  precious  stones ;  at  other  times 
they  are  manufactured  of  brass,  and  then  washed  with  gold 
or  silver,  or  they  are  made  in  imitation  of  precious  stones. 
Every  class  of  females  delights  in  wearing  flowers,  either  nat¬ 
ural  or  artificial.  Seldom  are  they  seen  without  some  flower 
in  their  hair.  The  Chinese  are  very  dexterous  in  making  arti¬ 
ficial  flowers,  and  representations  of  insects  and  birds  in  a  di¬ 
minutive  form,  very  closely  resembling  real  ones.  Of  artificial 
flowers,  they  excel  in  making  a  very  large  variety.  Old  wrin¬ 
kled  women,  as  well  as  the  young  beauty,  the  rich  and  the 
poor,  those  living  in  the  country  and  those  living  in  the  city, 
all  conditions  and  all  ages,  wear  flowers  of  some  kind  when 
they  can  obtain  them,  and  that,  too,  in  addition  to  their  other 
hair  ornaments.  Custom,  however,  requires  that  the  young 
widow  connected  with  wealthy  families  should  abstain  from  an 
excessive  use  of  head  ornaments  during  the  period  allotted  to 
mourning.  Widows  under  forty  years  of  age  are  not  allow¬ 
ed  to  wear  flowers.  Chinese  females  in  this  part  of  the  em¬ 
pire  never  wear  a  bonnet,  or  any  thing  which  resembles  a 
bonnet,  when  they  deck  their  hair  with  flowers  or  with  orna¬ 
ments.  •  In  very  hot  weather,  some  field-women  wear  a  kind 
of  straw  hat  when  at  work  in  the  sun,  which  is  the  nearest  ap¬ 
proach  to  a  bonnet  worn  by  any  of  the  female  sex  in  public. 

XVII.  “  Salute  one  another  vnth  a  holy  kiss.” — Rom.,  xvi., 

16. 

The  Chinese  here  never  salute  each  other  in  public  with  a 
kiss.  It  is  affirmed  that  only  parents  and  children,  or  hus¬ 
bands  and  wives,  kiss  each  other,  and  that  only  when  the  par¬ 
ties  are  much  attached  to  each  other.  The  idea  and  the  prac¬ 
tice  of  giving  and  receiving  kisses  in  token  of  friendship  or  ac¬ 
quaintance,  according  to  the  fashion  among  foreign  female  res¬ 
idents  in  China,  occasions  an  immense  amount  of  merriment 
and  wonder,  as  well  as  ridicule,  among  the  Chinese  who  wit¬ 
ness  the  performance,  or  who  are  informed  of  the  custom. 
As  is  well  known  to  foreign  residents  in  this  land,  the  Chinese 
do  not  express  their  friendship  or  intimate  their  acquaintance 


376 


CHINESE  AND  SCRIPTURE  CUSTOMS. 


by  the  clasping  or  the  shaking  of  each  other’s  hands,  or  by 
touching  or  removing  the  hat  or  the  cap.  For  the  guest  to 
remove  the  cap  from  his  head  in  the  presence  of  his  host,  while 
calling  upon  him,  would  be  considered  a  very  disrespectful  and 
impolite  act.  When  gentlemen  of  equal  rank  or  of  the  same 
standing  in  society  meet  each  other,  if  acquainted  and  desirous 
of  paying  their  respects  to  each  other,  each  places  the  fingers 
of  one  hand  over  the  fist  of  the  other  hand  in  such  a  manner 
that  the  thumbs  come  against  each  other,  and  then,  standing  a 
few  feet  apart,  each  raises  his  own  hands  gently  up  and  down 
in  front  of  his  breast  two  or  three  times,  as  it  were  shaking  his 
own  hands.  They  never  seize  each  other’s  hands  after  foreign 
fashion,  and  press  or  shake  them  in  token  of  friendship  or  ac¬ 
quaintance.  When  men  of  different  rank  meet  and  desire  to 
salute  each  other,  the  manner  of  doing  it  is  nicely  regulated 
according  to  their  relative  positions  in  society.  When  ladies 
of  the  same  rank  meet,  they  clasp  their  own  hands  together, 
interlacing  their  fingers,  or  they  simply  place  their  own  fists 
by  the  side  of  each  other — not  one  fist  covered  by  the  other 
hand,  as  in  the  case  of  gentlemen — and  then  gently  shake  them 
once  or  twice  in  saluting  each  other.  Buddhist  priests  make 
their  salutations  by  placing  the  fingers  and  thumb  of  one  hand 
on  the  corresponding  fingers  and  thumb  of  the  other,  and  in 
this  position,  their  palms  being  pressed  together,  their  fingers 
all  protruding  in  front,  move  their  hands  with  a  slight  move¬ 
ment  upward  and  downward.  The  Tauist  priests  clasp  their 
own  hands  together,  after  the  fashion  of  Chinese  gentlemen  of 
equal  rank,  and,  holding  them  in  front  of  their  breasts,  gently 
move  their  heads  slowly  forward  two  or  three  times,  as  if  mak¬ 
ing  several  continuous  short  bows,  their  hands  remaining  in 
the  same  position.  The  Buddhist  priests,  not  only  in  making 
salutations,  have  their  hands  and  fingers  placed  in  the  relative 
position  above  described,  but  also,  while  worshiping  Buddha, 
and  in  performing  incantations  or  repeating  formulas,  observe 
the  same  method  of  disposing  of  their  hands.  If  one  of  their 
hands  is  occupied  with  holding  any  thing,  or  in  turning  over 
the  leaves  of  their  Classic,  etc.,  the  other  hand  is  kept  before 
their  breast,  with  its  fingers  pointing  outward,  just  as  though 
they  were  matched  by  the  fingers  of  the  other.  In  worship¬ 
ing,  they  move  their  hands  gently,  as  if  saluting  ;  but  while  re- 


KNEELING  IN  TOKEN  OF  EARNESTNESS. 


377 


peating  or  chanting  their  Classics,  their  hands  are  generally- 
kept  quiet,  in  the  singular  position  which  has  been  described. 
The  Chinese  of  the  present  day,  as  a  people,  pay  a  great  atten¬ 
tion  to  the  rules  of  politeness  or  etiquette  which  have  been 
adopted  by  their  ancestors.  The  ceremonies  which  custom 
and  time  have  made  proper  and  reputable  must  be  observed 
on  all  occasions,  whether  social  or  official,  whether  at  home  or 
abroad,  or  whether  visiting  or  worshiping. 

XVIII.  “ Behold ,  a  man  full  of  leprosy,  seeing  Jesus,  fell  on 
his  face  and  besought  himJ — Luke,  v.,  12. 

A  person  of  the  lower  classes,  when  about  to  solicit  a  great 
favor,  or  some  money,  or  material  aid  in  his  distresses  or  ne¬ 
cessities,  frequently  kneels  down  before  the  one  solicited,  if  a 
comparative  stranger,  and  not  a  personal  friend  or  a  relative, 
and  then  makes  known  his  requests.  Sometimes,  while  on  his 
knees,  he  will  knock  his  head  on  the  ground  before  him,  as  an 
expressive  way  of  denoting  his  humility  or  his  necessity.  Beg¬ 
gars  in  the  streets  almost  always  beg  for  alms  in  a  kneeling 
posture,  except  when  they  go  around  from  shop  to  shop. 
Beggars  seldom  follow  their  countrymen  along  through  the 
streets  demanding  charity,  but  generally  prostrate  themselves 
on  the  ground,  and  call  out  in  piteous  tones  for  alms  from  the 
passer-by.  Every  now  and  then  they  knock  their  heads  on 
the  ground,  or  bow  very  lowly  toward  it,  in  the  hope  of  ar¬ 
resting  the  attention  of  the  traveler,  and  eliciting  his  pity  by 
their  manifest  earnestness.  Persons  who  fail  of  obtaining  re¬ 
dress  of  their  wrongs  at  the  hands  of  the  proper  magistrate, 
sometimes,  as  a  last  resort,  prepare  a  petition  stating  their 
grievances,  and  present  it,  while  kneeling  down  in  the  streets, 
toward  some  mandarin  as  he  is  passing  along  in  his  sedan. 
The  petitioner,  in  such  cases,  sometimes  throws  himself  down 
before  the  sedan,  or  more  often  kneels  down  by  the  side  of 
the  road  by  which  the  great  man  is  to  pass,  hoping,  by  the 
posture  he  assumes,  to  arrest  the  attention  of  the  mandarin  as 
he  is  borne  near  him,  and  obtain  permission  to  present  his  pe¬ 
tition. 

XIX.  “  Take  up  thy  bed  and  vialkT — J ohn,  v.,  8. 

The  usual  bedstead  and  bed  of  the  poor  Chinese  here  are 
very  simple  and  light,  easily  carried  about  from  place  to  place. 
The  bedstead  of  the  poor  man  is  generally  not  a  heavy  and 


378 


CHINESE  AND  SCRIPTURE  CUSTOMS. 


cumbrous  piece  of  furniture,  but  consists  of  two  stools  four 
or  more  feet  long,  placed  four  or  five  feet  apart,  on  which  six 
or  eight  boards,  about  an  inch  thick  and  seven  feet  long,  are 
placed  side  by  side.  On  the  boards,  in  winter,  is  placed  a  kind 
of  mat  of  wheat  or  rice  straw,  and  over  the  straw  a  piece  of 
rush  matting,  of  the  size  of  the  straw  mat  underneath.  In  the 
spring  or  summer  the  straw  is  removed  and  the  rush  matting 
is  spread  out  on  the  boards.  Oftentimes,  in  the  hot  weather, 
the  matting  is  spread  in  a  cool  or  airy  place  on  the  ground  or 
floor,  or  in  the  open  air,  if  protected  from  the  rain  and  the 
dew.  For  a  covering  in  the  winter  time  they  use  simply  a 
thick  comfortable.  In  warm  weather  the  cotton  in  the  inside 
is  taken  out,  and  only  the  outside  is  used.  The  Chinese  can 
very  easily  manage  to  carry  their  beds  with  them.  It  is  a 
common  practice  for  visitors  or  travelers  to  carry  their  bed¬ 
ding  and  a  piece  of  matting  with  them  for  their  own  use 
while  absent  from  home.  Take  up  tliy  bed  and  walk  is  a 
command  which  would  require  but  little  strength  for  a  China¬ 
man  ordinarily  to  obey,  and  a  command  which  seldom  or  nev¬ 
er  stumbles  a  Chinaman  to  understand,  as  he  refers  at  once  to 
the  customs  of  his  own  country.  They  never  use  feather  beds. 

XX.  “  laban  gave  to  Rachel ,  his  daughter ,  Rilhah,  his  hand¬ 
maid. ,  to  be  her  maid.” — Gen.,  xxix.,  29. 

The  custom  prevails  pretty  extensively  here,  and  doubtless 
in  other  parts  of  the  empire,  among  wealthy  families,  of  giving 
a  female  slave  to  a  daughter  on  the  occasion  of  her  marriage. 
Sometimes  two  female  slaves  are  given.  These  slaves  are  all 
Chinese,  and  are  usually  bought  with  money  when  quite 
young  of  their  parents,  or  of  those  who  have  stolen  them  from 
their  homes  in  some  other  part  of  the  country.  They  are  gen¬ 
erally  brought  up  in  the  family  along  with  their  future  mis¬ 
tress.  Very  rich  and  large  families  not  unfrequently  have  per¬ 
haps  ten  or  fifteen  maid-servants  who  have  been  bought  with 
money,  and  when  a  daughter  is  married  out,  she  is  allowed  to 
take  the  one  she  likes  the  best  for  her  personal  attendant. 
The  female  slave  is  generally  treated  much  more  like  a  com¬ 
panion  among  the  daughters  of  the  family  to  which  she  be¬ 
longs  than  is  usually  practiced,  or  than  is  usually  considered 
consistent  with  the  condition  and  relation  of  bond-women  in 
"Western  lands  where  slavery  prevails.  To  say  thefleast,  there 


DECEPTION  IN  BETROTHING  DAUGHTERS. 


379 


is  not  so  much  moral  degradation  (apart  from  heathenism) 
connected  with  the  servitude  of  females  in  pagan  China  as  is 
often  or  always  found  in  so-called  Christian  lands  among  the 
same  class  of  slaves.  Female  slaves  usually  have  their  liberty 
given  them,  or  rather  are  provided  with  husbands  not  very 
long  subsequent  to  their  becoming  of  marriageable  age.  Very 
seldom  do  they  arrive  at  twenty-five  or  thirty  years  of  age 
while  unmarried.  After  marriage  they  are  subject  to  their 
husbands  like  other  wives,  and  are  no  longer  slaves. 

XXI.  “And  it  came  to  pass  that  in  the  morning ,  behold ,  it 
was  leah — Gen.,  xxix.,  25. 

The  practice  of  deceiving  the  bridegroom  by  the  parents  of 
the  bride  giving  him  another  daughter  to  be  his  wife  than  the 
one  originally  selected  is  sometimes  performed  in  China.  The 
reason  alleged  for  the  practice  of  this  kind  of  deception  is, 
however,  not  the  one  given  by  Laban  to  Jacob  as  an  extenua¬ 
tion  for  bestowing  Leah  rather  than  Rachel  upon  him,  contra¬ 
ry  to  agreement,  viz.,  that  it  is  not  customary  to  marry  off  the 
younger  before  the  elder  daughter.  The  real  reason  is,  be¬ 
cause  the  daughter  actually  given  away  in  marriage  in  place 
of  another  is  deformed,  or  very  ugly-looking,  or  considerably 
advanced  in  years,  etc.,  and  the  parents  are  fearful  that  no  one 
who  is  cognizant  of  the  facts  in  the  case  will  be  found  to  mar¬ 
ry  her.  The  accomplishing  of  this  deception  is  comparatively 
an  easy  task,  owing  to  the  peculiar  manner  of  betrothal,  and 
the  circumstance  that  the  parties  and  their  family  relatives  are 
oftentimes  personally  unacquainted  with  each  other;  for  the 
engagement  of  the  parties  is  always  accomplished  by  the  agen¬ 
cy  of  gobetweens,  who  may  be  either  male  or  female.  The 
manner  of  practicing  the  deceit  is  usually  something  like  this : 
A  good-looking  girl  is  shown  the  gol^etween  and  the  servant 
or  friend  sent  by  the  family  of  the  boy  to  look  at  the  girl  who 
has  been  proposed  by  the  gobetween  as  his  future  wife.  If 
the  parents  of  the  lad  are  pleased  with  the  report  brought 
back,  and  are  willing  to  conclude  the  betrothment,  the  parents 
of  the  girl  insert  in  the  document  of  betrothal  the  name,  age, 
etc.,  of  the  girl  they  are  anxious  to  marry  off,  in  place  of  the 
name,  age,  etc.,  of  the  girl  they  exhibited  to  the  person  sent  by 
the  family  of  the  lad  to  make  inquiries  and  inspect  the  candi¬ 
date  for  matrimony.  The  document  is  sent  back  to  the  fami- 


380 


CHINESE  AND  SCRIPTURE  CUSTOMS. 


ly  of  the  parent  of  their  future  son-in-law.  His  parents  fur¬ 
nish  a  document  containing  the  name,  age,  etc.,  of  their  son,  to 
the  family  of  the  parents  of  their  future  daughter-in-law.  After 
the  formal  exchange  of  these  papers  by  the  respective  families 
concerned,  the  lad  and  the  lass,  according  to  Chinese  laws  and 
custom,  are  engaged  to  each  other.  In  due  time,  which  may 
be  a  few  weeks,  or  fifteen  or  twenty  years  after  the  completion 
of  the  contract,  it  must  be  carried  out.  If  the  deception  is  as¬ 
certained  before  actual  marriage,  the  contract  is  nevertheless 
binding  upon  both  parties.  Most  generally,  however,  the  de¬ 
ception  is  not  ascertained,  as  in  the  case  of  Jacob,  until  after 
marriage,  the  bride  being  always,  on  the  wedding  day,  closely 
veiled  until  after  the '  parties  have  worshiped  Heaven  and 
Earth,  and  have  drank  some  wine  together.  Whether  the  de¬ 
ception  is  detected  before  or  after  marriage,  the  bridegroom 
must  bear  the  fraud  and  make  the  best  of  the  matter.  The 
expedient  of  marrying  the  sister  of  the  bride,  as  Laban  pro¬ 
posed,  to  which  Jacob  assented,  would  not  be  tolerated  in 
China. 

XXII.  “  Sir,  thou  hast  nothing  to  draw  with ,  and  the  well  is 
deep.” — John,  iv.,  11. 

Wells  at  Fuhchau  are  not  usually  provided  with  any  instru¬ 
ment  by  which  the  water  can  be  brought  to  the  surface  by  a 
traveler  without  delay.  There  is  nothing  like  a  well-sweep 
and  bucket,  or  a  pump,  or  a  windlass,  etc.,  connected  with  the 
public  wells,  nor  are  they  furnished  with  a  water-bucket  for 
common  use.  Every  one  who  wishes  to  draw  water  at  a  com¬ 
mon  or  neighborhood  well  must  take  along  with  him  a  small 
pail  which  has  a  rojDe  of  the  requisite  length.  The  pail  is  let 
down  into  the  well,  and,  when  filled  with  water,  it  is  drawn 
up  by  hand,  and  the  w»ter  poured  out  into  larger  buckets  or 
pails.  The  process  is  repeated  until  enough  water  is  drawn 
up  to  fill  the  vessels.  The  public  wells  are  often  very  large, 
and  are  usually  covered  over  the  top  with  flat  stones,  in  which 
several  holes  of  about  one  foot  in  diameter,  or  a  little  larger, 
are  made,  large  enough  to  allow  the  small  pail  used  for  draw¬ 
ing  up  the  water  to  the  surface  of  the  ground  to  pass  freely. 
In  this  way  several  persons,  provided  they  have  the  proper 
drawing-pails  and  ropes,  can  work  at  the  same  time  at  draw¬ 
ing  up  the  water  hand  over  hand.  When  they  return  home 


VARIOUS  WEIGHTS  AND  MEASURES  TO  DECEIVE.  381 

with  their  load  of  water,  they  usually  carry  with  them  the 
small  extra  pail  and  rope  which  they  have  used  for  drawing 
up  the  water,  lest  they  should  be  stolen.  This  process  of  draw¬ 
ing  up  a  little  water  hand  over  hand  is  very  slow,  tedious,  and 
fatiguing,  especially  when  the  well  is  deep.  One  who  “  has 
nothing  to  draw  with”  even  if  the  well  is  not  “  deep,”  would 
find  it  impossible  to  obtain  water.  Well-sweeps  and  wind¬ 
lasses  are  used  in  Northern  China. 

XXIII.  '■'■Thou  shalt  not  have  in  thy  hag  divers  weights ,  a 
great  and  a  small.  Thou  shalt  not  have  in  thy  house  divers 
measures ,  a  great  and  a  small.  JBut  thou  shalt  have  a  perfect 
and  just  weight ,  and  a  perfect  and  just  measure  shalt  thou 
haver — Deut.,  xxv.,  13, 14, 15. 

There  are  probably  few  nations,  if  indeed  there  are  any, 
which  excel  the  Chinese  in  regard  to  the  invention  of  means 
by  which  to  cheat  and  dupe  the  ignorant  or  the  unwary  in  the 
transaction  of  business.  A  few  specifications  will  be  given, 
going  to  show  some  of  the  methods  by  which  deception  .or 
cheating  is  daily  practiced  here. 

The  common  pound  used  in  retail  establishments  is  about 
sixteen  ounces  English ;  hut  there  are  many  weighing-sticks  or 
steelyards  made  which  weigh  only  fourteen  or  fifteen  ounces 
for  the  pound.  Wholesale  establishments  use  weighing-sticks 
which  weigh  from  seventeen  to  twenty-two  ounces  to  the 
pound,  according  to  the  kind  of  goods  sold.  Oil  is  sold  by 
the  wholesale  at  seventeen  and  three  tenth  ounces  per  pound, 
sugar  at  twenty-one,  fruit  at  twenty-one,  medicines  at  twenty, 
fish  at  nineteen,  flour  at  seventeen.  If  the  buyer  is  a  stranger, 
and  unacquainted  with  the  local  customs,  he  is  liable  to  be 
duped  by  the  salesman  using  an  incorrect  kind  of  steelyard  or 
weighing-stick.  Besides,  some  weighing-sticks  are  so  con¬ 
structed  that  the  weigher  may  cheat,  and  the  buyer  be  unable 
to  detect  the  imposition  at  the  time,  and  afterward  only  by 
weighing  the  articles  by  instruments  which  he  understands. 
It  is  reported  that  the  bar  or  rod  of  the  weighing-stick  some¬ 
times  is  made  hollow,  and  partly  filled  with  sand  or  with  iron 
filings,  whose  relative  position  inside  may  be  changed  by  dex¬ 
terous  handling,  giving  different  results  according  to  the  pleas¬ 
ure  of  the  operator.  Different  weights  are  said  also  to  be  pre¬ 
pared  which  appear  to  a  stranger  to  be  just  and  to  be  proper- 


382  CHINESE  AND  SCRIPTURE  CUSTOMS. 

ly  named,  but  which  may  be  more  or.  less  hollow,  each  produc¬ 
ing  a  different  result  from  another.  It  is  also  affirmed  that 
some  steelyards  are  so  constructed  as  to  give  different  results 
according  to  the  relative  positions  of  the  hooks  used,  wheth¬ 
er  turned  from  the  weigher  or  toward  him  in  weighing  arti¬ 
cles. 

The  Chinese  foot-measure  is  as  indefinite  in  regard  to  length 
as  is  a  pound  in  regard  to  weight.  While  the  common  foot- 
measure  used  by  carpenters  and  joiners  is  only  about  one 
fourth  of  an  inch  shorter  than  the  English  foot,  there  are  other 
varieties  used  by  different  classes  of  tradesmen  and  artisans 
which  vary  several  inches.  Cotton  cloth  is  sold  by  one  meas¬ 
ure,  silk,  satins,  crapes,  and  broadcloths  by  another.  Some¬ 
times  silks  and  crapes  are  sold  by  the  weight.  The  cooper 
and  the  carpenter  use  different  measures  for  a  foot,  varying 
two  or  three  inches.  The  foot-measure  found  in  use  among 
tailors  is  between  fourteen  and  fifteen  inches  Jong. 

Measures  of  quantity,  having  the  same  nomenclature,  also 
differ  in  different  neighborhoods,  varying  probably  from  one 
twentieth  to  one  tenth  of  the  quantity  in  question,  or  even 
more.  It  has  been  intimated  by  a  Chinaman  that  there  are 
probably  as  many  as  ten  different  measures,  having  the  same 
name,  in  actual  use  in  the  various  neighborhoods  which  con¬ 
stitute  the  city  and  the  suburbs.  Generally  speaking,  the  shop¬ 
keepers  or  retailers  living  and  doing  business  in  any  particu¬ 
lar  neighborhood  use  about  the  same  sized  measure  for  selling 
rice.  Most  rice-shops  have  dry  rice  and  rice  which  has  been 
watered,  with  which  they  accommodate  their  customers.  The 
watered  rice  is  cheaper  per  measure  than  the  dry  rice. 

Probably  some  six  or  eight  tenths  of  the  flesb  of  the  buffa¬ 
lo,  swine,  and  goat  sold  among  this  population  is  watered  in  a 
particular  way,  for  the  purpose  of  making  the  same  amount  in 
bulk  heavier.  The  weight  is  increased  from  one  to  two  or 
three  ounces  per  pound  by  watering  it.  Those  who  buy,  if 
unable  to  discriminate  the  meat  which  is  “  dry”  from  the  meat 
which  is  “we#,”  are  in  constant  danger  of  being  duped  ;  if  able 
to  discriminate, he  may  succeed  in  purchasing  the  “dry”  meat, 
or  the  meat  in  its  natural  state,  a  few  cash  per  pound  dearer 
than  he  could  the  “  wet”  meat.  After  the  animal  is  killed,  but 
before  it  is  cold,  by  means  of  a  brass  tube  and  a  bladder  filled 


WEARING-  SANDALS  COMMON. 


383 


with  water,  water  is  forced  into  all  parts  of  the  carcass,  the 
tube  being  inserted  into  the  heart,  and  the  bladder  which  con¬ 
tains  the  water,  and  which  is  connected  with  the  tube,  being 
compressed  till  empty.  The  bladder  is  taken  off  and  again 
filled,  and  again  connected  with  the  tube,  when  the  water  is 
forced  through  the  tube  in  a  similar  manner.  The  operation 
is  repeated  until  the  flesh  is  full  of  water,  or  till  the  owner  or 
the  butcher  is  satisfied  with  the  amount  injected.  Fish  are 
also  sometimes  “  watered.” 

The  crops  of  a  large  proportion  of  the  geese,  ducks,  and 
fowls  sold  in  the  market  here  are  often  previously  stuffed  with 
something  in  order  to  increase  their  weight.  Being  sold  alive 
and  by  the  pound,  any  thing  which  adds  to  their  weight  con¬ 
tributes  to  the  gains  of  the  seller.  It  is  said  that  oftentimes 
the  animal  is  seized,  and  some  article  of  food  is  forced  down 
its  throat  with  the  finger  alone,  or  with  the  aid  of  a  small  stick, 
if  it  will  not  eat  enough  to  satisfy  the  covetous  heart  of  the 
owner  previous  to  his  offering  the  fowl  for  sale.  Not  unfre- 
quently  is  mud  or  sand  mingled  with  the  food  which  is  forced 
into  the  crop  of  the  bird,  in  order  to  make  it  weigh  more  than 
it  would  if  only  common  light  food  were  forced  into  it. 

These  observations  will  suffice  to  illustrate  the  variety  of 
ways  which  this  people  are  in  the  habit  of  employing  often¬ 
times  in  order  to  obtain  unjust  gains. 

XXIY.  “Be  shod  vrith  sandals — Mark,  vi.,  9. 

Foot-travelers  of  the  lower  class,  and  the  common  porters 
and  sedan-bearers  found  every  where  in  the  streets  in  this  part 
of  China,  instead  of  wearing  thick  and  clumsy  shoes,  always 
wear  straw  or  rush  sandals.  They  can  walk  easier  in  these 
than  in  shoes.  Nor  are  they  near  as  liable  to  slip  and  fall 
down  in  them  as  though  they  wore  common  heavy  shoes. 
Country  laboring  women  wear  a  kind  of  sandal  made  out  of 
hemp  cord,  barely  sufficient  to  cover  the  soles  of  their  feet. 
These  are  fastened  on  by  strings  or  loops  which  pass  over 
some  of  their  toes.  These  may  be  put  off  as  readily  as  shoes. 
Those  worn  by  coolies  are  tied  or  fastened  on  firmly.  There 
are  many  varieties  of  sandals,  as  regards  quality,  size,  and 
value.  Those  used  by  porters  and  sedan-bearers  are  made  out 
of  straw,  and  cost  usually  less  than  one  cent  per  pair.  The 
best  kind  of  rush  shoes  cost  several  shillings. 


384 


CHINESE  AND  SCRIPTURE  CUSTOMS. 


XXV.  “ And  they  gave  forth  their  lots ,  and  the  lot  fell  on 
Matthias .” — Acts,  i.,  26. 

Appeal  to  the  lot  is  a  very  common  practice  among  the 
Chinese.  They  resort  to  it  to  decide  important  as  well  as 
very  trivial  questions,  which  they  themselves  are  not  willing 
to  decide,  lest  they  should  be  accused  of  injustice  or  partiality. 
Example :  Sometimes,  when  the  members  of  a  family  desire 
to  divide  among  themselves  their  patrimony,  whether  fields, 
houses,  or  furniture,  but  are  unable  to  decide  who  shall  take 
the  first  choice,  who  the  second,  etc.,  they  use  or  cast  lots ; 
pieces  of  paper,  of  uniform  color  and  size,  are  provided,  and 
names  of  different  articles,  or  descriptions  of  portions  of  the 
property,  are  written  on  separate  pieces,  no  two  having  the 
same  name  or  the  same  description.  Each  piece  is  then  rolled 
up  into  a  small  ball,  and  placed  in  some  deep  vessel,  and  the 
whole  shaken  up  well  together.  Each  one  concerned  in  the 
division  proceeds  in  an  order  which  has  been  already  decided 
upon  to  pick  up  one  of  the  balls,  either  by  his  fingers  or  by 
means  of  a  pair  of  chopsticks.  The  article  named  on  the  pa¬ 
per  becomes  the  property  of  the  individual  who  drew  it.  The 
drawing  of  the  lot  in  this  way  is  often  done  before  the  ances¬ 
tral  tablets.  Sometimes  questions  are  decided  by  a  resort  to 
bamboo  slips,  on  one  end  of  which  have  been  written  the 
names  of  the  individuals  concerned.  The  slips  are  then  put 
into  a  bamboo  tube,  from  which  protrude  only  the  unwritten 
ends  of  the  slips.  They  are  afterward  drawn  out,  and  the  or¬ 
der  in  which  the  names  appear  decides  the  order  which  those 
persons  take  in  regard  to  the  settlement  of  some  important 
question.  There  is  a  custom  in  most  neighborhoods  of  annu¬ 
ally  appointing,  by  means  of  a  paper  lot,  several  men  who 
shall  act  for  one  year  as  committee  or  trustees  of  the  neigh¬ 
borhood  temple,  and  neighborhood  affairs,  and  public  inter¬ 
ests  generally.  The  men  whose  names  are  used  are  members 
of  the  community,  and  generally  have  not  recently  served  on 
the  committee.  The  lots  are  given  forth  befoi’e  the  image  of 
the  principal  god  of  the  temple,  accompanied  with  the  burning 
of  incense  and  candles.  It  is  believed  that  the  aid  of  the  god 
is  secured  by  these  means  in  the  selecting  of  proper  men  to 
serve  on  the  committee,  and  of  a  proper  man  to  be  jts  chair¬ 
man  for  the  following  year. 


LOUD  LAMENTATION  AND  WAILING  AT  DEATH.  385 


There  is  a  large  variety  of  subjects  in  regard  to  which  the 
Chinese  resort  to  the  arbitration  of  the  lot,  which  it  is  not 
worth  while  to  detail  at  length.  The  use  of  the  lot  is  com¬ 
mon,  and  its  decisions  final. 

XXYI.  '■'•And  he  asked  for  a  writing-table .” — Luke,  i.,  63. 

The  Chinese  have  boards  of  various  sizes  and  thicknesses, 
painted  white,  which  they  often  use  to  write  upon,  much  as 
in  some  Western  lands  the  slate-stone  is  used.  The  board 
may  not  be  called  a  “  black-board ,”  for  it  is  ivhite.  It  is  a  kind 
of  white-board.  Pupils  in  schools  use  such  boards,  of  only 
about  half  an  inch  thick,  and  six  or  eight  inches  long,  by  three 
or  four  inches  wide,  on  which  they  practice  writing  Chinese 
characters  with  a  pencil  and  black  .ink,  or  on  which  the  teach¬ 
er  writes  characters  for  them  to  see  or  copy.  These  boards  are 
not  unfrequently  found  in  private  houses,  kept  for  the  purpose 
of  noting  down  any  desirable  memoranda.  In  offices,  shops, 
stores,  etc.,  they  are  found  suspended  from  the  walls,  several 
feet  long  and  two  or  three  feet  broad,  used  for  writing  down 
items  for  public  reference,  or  advertising  the  prices  of  goods 
and  the  rules  of  the  establishment.  The  characters,  whether 
written  in  black  or  red  ink,  are  readily  removed  by  the  appli¬ 
cation  of  a  wet  cloth  or  wet  paper.  An  unpainted  board,  cov¬ 
ered  with  a  thin  coating  of  metal,  very  much  resembling  tin,  is 
more  adapted  for  expeditious  use,  but  the  painted  white-board 
is  much  more  common,  perhaps  because  it  is  cheaper. 

XXVII.  '•'•And  all  wept  and  bewailed  her.'n — Luke,viii.,  52. 

Immediately  on  the  death  of  an  individual  among  the  Chi¬ 
nese  at  this  place,  every  relative  present  breaks  forth  into  loud 
and  boisterous  weeping  and  wailing.  Over  and  above  what 
would  be  considered  as  the  natural  expression  of  grief. at  the 
loss  of  a  beloved  child  or  parent,  or  other  attached  relative, 
there  seems  to  be  very  much  outward  manifestation  of  sorrow 
that  is  merely  mechanical,  and  owing  solely  to  established  cus¬ 
tom.  It  is  universally  understood  and  expected  that  as  soon 
as  breathing  ceases,  the  surviving  relatives  present,  whether 
parent  or  children,  male  or  female,  shall  simultaneously  rend 
the  air  with  their  outcries,  thus  notifying  the  event  to  the 
neighborhood.  The  father,  and  generally  the  adult  males, 
while  they  take  a  part  in  these  wailings,  are  usually  much  less 
noisy  and  violent  than  is  the  mother  or  the  wife,  and  the  fe- 

Vol.  II.— R 


386 


CHINESE  AND  SCRIPTURE  CUSTOMS. 


male  relatives  of  the  deceased.  These  demonstrations  are  in¬ 
terspersed  with  exclamations  of  profound  affection  for  the  de¬ 
ceased,  and  their  sense  of  their  inconsolable  despair.  Every¬ 
one  seems  to  be  vying  with  the  others  to  see  who  shall  utter 
the  most  endearing  sentiments  of  attachment  or  veneration 
for  the  one  who  has  just  taken  his  departure.  As  a  whole, 
the  performance  is  so  exceedingly  unlike  what  is  natural  and 
sincere  as  to  appear  little  else  than  a  solemn  farce,  or,  to  say 
the  least,  an  artificial  exhibition  of  grief,  which  might  have 
been  got  up  by  hired  persons  under  the  stimulus  and  excite¬ 
ment  of  a  moderate  quantity  of  liquor.  In  this  part  of  China, 
however,  no  persons  are  hired  to  weep  over  the  dead,  taking 
the  place  of  relatives  and  friends,  though  it  is  said  such  a  prac¬ 
tice  is  not  uncommon  in  some  parts  of  the  empire,  under  cer¬ 
tain  circumstances.  Besides  the  custom  for  surviving  relatives 
to  weep  at  the  time  of  the  decease  of  their  child  or  parent,  it 
is  also  customary  for  the  members  of  the  family  to  lament  and 
wail  in  a  similar  manner  periodically,  as  at  every  morning  and 
evening  (in  case  of  mourning  for  a  parent),  at  a  certain  time 
every  seventh  day  for  seven  successive  weeks,  and  sometimes 
at  the  expiration  of  sixty  and  also  of  a  hundred  days.  The 
loud  weeping  and  wailing  on  these  occasions  commence  sud¬ 
denly,  and,  after  continuing  about  the  same  length  of  time, 
stop  abruptly,  and  the  individuals  engaged  go  about  their  busi¬ 
ness,  as  though  the  whole  affair  was  a  matter  of  course,  and 
subjecting  the  parties  to  only  a  momentary  interruption. 

XXVIII.  '■'■But  when  ye  pray ,  use  not  vain  repetitions ,  as 
the  heathen  c?o.” — Matt.,  vi.,  V. 

The  Chinese  are  exceedingly  addicted  to  performing  their 
acts  of  worship  in  a  mechanical  or  stereotyjred  manner.  Their 
devotions  or  acts  of  worship  are  usually  accompanied  with  a 
vast  amount  of  “ repetition'''  The  Buddhist  and  the  Tauist 
priests  repeat  set  phrases  an  almost  incredible  number  of 
times  while  engaged  in  private  and  public  acts  of  worship  in 
their  respective  temples  or  monasteries.  They  are  influenced 
to  this  course  under  the  idea  of  merit.  The  Buddhist  priests 
say,  for  example,  “  Ndng  mb  mi  to  Mule ,”  '•'•Nang  mb  mi  to 
Mule ,”  etc.,  which  is  only  one  of  the  numerous  appellations 
or  names  of  Buddha.  Oftentimes  they  appear  to  x  say  only 
“ Q-mi-to”  “ O-mi-to ,”  etc.,  almost  as  fast  as  they  can.  The 


“meritorious”  ceremonies.  387 

idea  of  merit  is  attached  to  this  “vain”  and  senseless  “repe¬ 
tition.”  Some  endeavor  to  explain  this  practice  by  the  saying 
“  that  Buddha  will  hear  and  be  pleased  with  their  “  much  speak¬ 
ing ,”  and  will  come  to  them  and  remain  with  them. 

The  Tauist  priests  repeat  the  sentence  or  phrase,  “Tdi  ek 
keit  Ku,  Tieng  Chong,”  “  Tdi  ek  keh  Ku,  Tieng  Chong,”  etc., 
which  means,  “  Great  One,  savior  from  misery,  thou  Tieng 
Chong” — Tieng  Chong  being  an  appellation  of  one  of  their 
principal  deities.  The  tone  of  voice  used  while  making  these 
“  vain  repetitions”  and  this  “  much  speaking”  is  always  solemn 
and  reverential.  The  repeating  or  the  chanting  is  not  done 
as  a  pastime  or  recreation,  but  as  a  task  or  a  duty,  the  per¬ 
formance  of  which  is  sure  to  be  rewarded,  and  which  ought 
not  to  be  neglected  or  diminished  except  at  the  risk  of  loss  on 
their  part.  The  merit  of  these  “  repetitions”  is  supposed  to  be 
put  to  their  credit  if  performed  at  their  temples,  unless,  in¬ 
deed,  they  are  hired  to  make  them  for  the  credit  or  the  benefit 
of  others. 

The  Buddhist  priests,  and  a  certain  class  of  Tauist  priests, 
are  very  frequently  employed  to  perform  some  so-called  and 
so-considered  “  meritorious ”  ceremonies  at  private  houses  on 
the  occasion  of  sickness  or  death  of  some  beloved  member  of 
a  family.  The  benefit  and  the  merit  of  these  ceremonies  is  be¬ 
lieved  to  accrue  to  those  who  employ  the  priests  and  pay  them 
for  their  services.  On  such  occasions,  among  other  things 
they  do,  they  repeat  formularies  or  quotations  from  their  sa¬ 
cred  books,  which  they  recite  in  a  monotonous,  sing-song,  or 
chanting  tone  of  voice.  The  Buddhist  priests  generally  wear, 
while  engaged  in  their  temples  in  the  repeating  of  their  pe¬ 
culiar  formularies,  a  string  of  one  hundred  and  eight  beads 
slung  over  their  necks.  When  they  have  repeated  or  conned 
over  a  section  or  chapter  once,  they  move  along  one  of  the 
beads  on  the  string,  and  then,  having  repeated  another  section 
or  chapter,  move  along  another  bead.  They  are  thus  enabled 
to  keep  an  accurate  account  of  the  number  of  their  “  vain”  repe¬ 
titions.  They  do  not  study  the  sentiment  of  the  text  repeated 
or  memorized,  but  seem  to  be  quite  satisfied  if  they  succeed  in 
repeating  it  over  and  over  again,  day  after  day,  and  month  aft¬ 
er  month.  Even  when  apparently  at  leisure,  they  seem  very 
often  to  be  going  over,  in  a  subdued  tone  of  voice,  the  stereo- 


388 


CHINESE  AND  SCRIPTURE  CUSTOMS. 


typed  expression  “  O-mi-to,”  as  if  they  were  thinking  of  the 
principal  object  of  their  worship,  viz.,  Buddha.  Their  tone 
of  voice  while  repeating  their  formulas  in  their  temples  is  not 
loud  and  boisterous,  but  much  as  one  uses  when  talking  to 
himself,  or  when  thinking  out  loud;  it  oftentimes  assumes  a 
chanting  or  humming  expression  or  intonation  when  done  in 
private  houses  for  the  benefit  of  others.  This  practice  of 
much  speaking  among  the  Tauist  and  the  Buddhist  priests  af¬ 
fords  a  most  striking  commentary  and  intelligible  illustration 
of  the  meaning  of  the  Savior,  when  in  his  “  Sermon  on  the 
Mount”  he  taught  his  disciples  when  they  prayed  not  to  “  use 
vain  repetitions ,  as  the  heathen  do .” 

XXIX.  '•'■That  ye  abstain  from  meats  offered  to  idols ,  and 
from  bloody — Acts,  xv.,  29. 

There  are  many  allusions  and  many  commands  in  the  Bible 
which  refer  to  customs  not  prevalent  in  a  civilized  and  a  Chris¬ 
tian  land.  From  this  fact,  these  allusions  and  commands  are 
not  readily  intelligible,  and  they  often  seem  to  have  no  partic¬ 
ular  significance  to  many  Western  Christians.  Such  practices 
do  not  seem  to  be  adapted  to  the  use ,  so  to  speak,  of  people  in 
Christian  countries. 

It  is  not  designed  to  elaborate  this  thought,  but  simply  to 
illustrate  it  by  a  reference  to  the  customs  of  the  Chinese  in 
this  section  of  the  empire  relating  to  the  eating  of  food  which 
has  been  offered  in  sacrifice  before  idols,  and  to  the  use  of  the 
blood  of  some  animals  as  an  article  of  food. 

It  has  been  carefully  estimated  that  there  are  about  twenty 
occasions  during  each  year  when  offerings  of  meats,  vegeta¬ 
bles,  fruits,  etc.,  according  to  established  custom,  are  made  to 
household  gods  and  to  ancestral  tablets,  and  sometimes  also 
to  heaven  and  earth,  in  all,  or  nearly  all  the  heathen  families  at 
this  place,  except,  perhaps,  in  those  which  are  exceedingly 
poor.  These  do  not  make  such  offerings  as  often  as  do  the 
rich  or  the  moderately  poor,  or  rather  they  do  not  make  so 
much  difference  from  their  every-day  practice  in  regard  to  the 
articles  of  food  provided  on  the  occasions  referred  to  as  do 
the  families  which  are  able  to  meet  the  extraordinary  expense. 
These  offerings,  having  been  presented  to  the  objects  of  wor¬ 
ship,  are  subsequently  eaten  by  the  members  of  the  families 
and  by  invited  guests. 


EATING  MEATS  OFEEEED  TO  IDOLS. 


389 


Besides  the  occasions  alluded  to,  there  are  many  other  times 
and  circumstances  in  the  course  of  the  year,  as  birthdays  of 
the  aged  heads  of  families,  ceremonies  connected  with  the  ob¬ 
sequies  of  the  honored  dead,  weddings,  and  various  so-called 
“meritorious”  customs  relating  sometimes  to  the  dead,  and 
sometimes  to.  the  sick  or  the  well,  which  it  is  not  worth  while 
to  specify  in  detail,  when  similar  offerings  of  articles  of  food 
are  made  to  the  gods  and  the  tablets  belonging  to  the  fam¬ 
ilies  concerned,  and  to  various  other  divinities.  These  of¬ 
ferings  are  likewise  taken  away  and  consumed  by  the  com¬ 
pany.  Most  feasts  connected  with  mournful  or  joyful  occa¬ 
sions  have  to  do,  more  or  less,  with  idols,  and  images,  and  tab¬ 
lets.  The  most  important  articles  are  first  presented  before 
them,  and  afterward  consumed  in  the  subsequent  feast. 

It  is  made  a  part  of  the  official  duties  of  various  high  man¬ 
darins,  by  special  commands  of  the  emperor,  or  by  the  ac¬ 
knowledged  regulations  and  laws  of  the  empire,  to  present 
certain  offerings  before  certain  gods  and  goddesses,  and  an¬ 
cient  sages  and  worthies,  in  the  spi-ing  and  autumn  of  each 
year,  or  to  burn  incense  before  them  on  the  first  and  fifteenth 
of  each  Chinese  month.  The  articles  of  food  presented,  or 
certain  parts  of  them,  are  usually  divided  among  the  manda¬ 
rins  and  their  subordinate  officials ;  these  articles  are  eaten  by 
those  to  whom  they  are  distributed  according  to  custom. 

On  the  birthdays  of  the  gods  and  goddesses  worshiped  in 
private  families  or  in  public  temples,  it  is  customary  to  make 
before  their  images  offerings  of  various  kinds  of  food.  The  fam¬ 
ilies  which  live  in  the  neighborhood  of  temples,  if  taxed  their 
full  proportion  by  the  committee  in  charge  of  them  for  the 
purpose  of  defraying  the  expenses  of  the  temples,  have  each  a 
right  to  send  one  person  to  partake  of  the  food  publicly  pre¬ 
sented  on  the  celebrations  of  the  birthdays  of  the  principal  di¬ 
vinities  worshiped  in  the  temples.  All  the  heathen  families 
who  reside  in  the'  neighborhood  are  obliged  to  contribute 
more  or  less,  according  to  their  ability,  toward  the  expenses 
of  celebrating  the  birthdays  of  the  divinities,  but  only  those 
who  pay  a  certain  sum  are  permitted  to  partake  of  the  feast 
made  on  the  occasion  out  of  the  articles  of  food  which  have 
been  offered  in  sacrifice. 

It  is  also  customary  for  the  various  principal  classes  of  arti- 


390 


CHINESE  AND  SCRIPTURE  CUSTOMS. 


sans,  traders,  manufacturers,  etc.,  as  masons,  carpenters,  tail¬ 
ors,  bankers,  sellers  of  oil,  dealers  in  rice,  braziers,  iron-mon¬ 
gers,  and  so  on,  each  class  by  itself  to  meet  annually,  or  as  oc¬ 
casion  may  require,  in  some  temple  devoted  to  the  worship  of 
their  patron  deity,  for  the  purpose  of  consulting  and  deciding 
on  matters  pertaining  to  the  interests  of  their  particular  busi¬ 
ness.  At  such  times,  meats  or  vegetables  and  fruits  are  pre¬ 
sented  as  offerings  before  the  deity  worshiped ;  theatrical  ex¬ 
hibitions  are  had,  and  the  affair  is  brought  to  a  conclusion  by 
a  feast  on  the  food  which  has  been  offered  before  the  idol. 

The  converts  from  heathenism  find  the  eating  of  food  which 
has  been  used  in  sacrifice  to  the  gods  worshiped  by  their  fam¬ 
ily  relatives,  or  to  the  tablets  of  their  ancestors,  oftentimes  ex¬ 
ceedingly  difficult  to  avoid,  if  living  at  home,  on  account  of 
the  frequency  with  which  such  sacrifices  are  made.  If  visiting 
heathen  friends,  or  living  in  heathen  families,  they  generally 
find  the  same  difficulty.  The  food  on  such  occasions,  especial¬ 
ly  among  the  poor  and  the  middle  classes,  is  usually  of  much 
better  quality  than  is  ordinarily  provided,  and  it  requires  con¬ 
siderable  self-denial  to  absent  themselves  at  these  times  on  the 
part  of  native  Christians.  Their  conscientious  scruples  in  re¬ 
gard  to  eating  things  which  have  been  offered  to  idols  are  usu¬ 
ally  derided,  and  they  are  in  danger  of  giving  great  offense  by 
their  efforts  to  avoid  attendance  at  the  feast  of  articles  which 
have  been  presented  in  sacrifice  to  the  objects  of  worship. 

The  Chinese  here  are  in  the  habit  of  using  as  food  the  blood 
of  several  domestic  animals,  as  fowls,  swine,  and  goats.  For 
some  reason,  they  do  not  universally  eat  the  blood  of  the  do¬ 
mesticated  buffalo,  sometimes  called  the  water-ox.  The  blood 
of  these  animals  is  extensively  used  by  cabinet-makers,  and  by 
painters  in  painting ;  it  is  used  alone,  or  mixed  with  other  in¬ 
gredients,  to  form  the  first  coat  or  foundation  for  some  kinds 
of  varnishing.  Some  sick  people,  or  those  who  are  troubled 
with  want  of  appetite,  are  fond  of  the  blood  of  the  goat  boiled 
with  vinegar  and  onions  or  garlic.  It  is  said  that,  thus  pre¬ 
pared,  the  blood  gives  them  a  relish  for  their  food.  The 
blood  of  common  fowls,  as  ducks  and  geese,  is  usually  all  saved 
among  the  Chinese,  and  is  either  boiled  up  with  the  flesh  of 
the  animal,  or  cooked  in  some  manner  with  vegetables  for  the 
table.  After  being  thus  prepared,  it  is  eaten  as  a  condiment 


LAYING  UP  TREASURES  IN  HELL. 


391 


or  accompaniment  for  their  rice.  As  a  general  remark,  the 
blood  of  animals  killed  for  food  is  never  thrown  away  or  left 
unused  by  the  people.  Probably  there  are  but  few,  if  any,  Chi¬ 
nese  in  this  part  of  the  empire  who  have  any  conscientious  ob¬ 
jection  or  strong  aversion  to  eating  the  blood  of  domestic 
animals  whose  flesh  is  used  as  food  (except  it  be  perhaps  the 
blood  of  the  buffalo  or  the  cow),  when  prepared  according  to 
their  usual  custom.  Almost  all,  except  Buddhists,  are  habitu¬ 
ated  from  infancy  to  the  use  of  blood,  “  which  is  the  life”  as 
an  article  of  food,  in  some  form. 

XXX.  “  Lay  up  for  yourselves  treasures  in  heaven .”  — 
Matt.,  vi.,  20. 

Instead  of  endeavoring  to  lay  up  treasures  in  heaven,  the 
Chinese  imagine  they  can  lay  up  treasures  in  hell.  .They  en¬ 
tertain  very  singular  sentiments  and  have  many  very  singular 
customs  relating  to  the  condition  of  the  spirits  of  the  dead  in 
the  unseen  world.  They  seem  to  believe  that  they  make  use 
of  clothing  and  of  money  in  much  the  same  way  as  when  liv¬ 
ing  in  this  world,  and  that  it  is  a  duty  for  the  surviving  to 
provide  for  the  wants  of  the  departed.  Many  appear  to  think 
that  they  can  provide  in  advance  for  their  own  exigencies 
after  death,  by  making,  while  living,  deposits  of  money  and  of 
clothing  in  the  other  world,  according  to  certain  established 
methods.  The  debts  which  a  deceased  friend  or  relative  may 
have  owed  to  other  persons  also  deceased,  it  is  thought,  may 
be  paid  by  surviving  friends  and  relatives  by  sending  on 
remittances  in  a  certain  way.  The  coffers  of  the  gods  and 
goddesses  may  also  be  replenished  by  those  on  earth  who  de¬ 
sire  to  do  so.  The  spirits  of  beggars,  lepers,  and  those  who 
have  no  surviving  children  or  relatives,  receive  many  contri¬ 
butions  of  money  and  of  clothing  from  the  people  generally  in 
the  course  of  the  year. 

The  manner  of  laying  up  treasures  of  money  and  of  cloth¬ 
ing  in  hell  for  the  use  of  deceased  relatives,  or  for  one’s  own 
future  use,  is  very  expeditious  and  very  cheap.  It  consists 
simply  in  burning  paper  prepared  in  different  ways,  according 
to  the  object  which  it  is  supposed  to  represent,  and  which  it 
is  believed  to  become.  Material  for  making  clothing  is  repre¬ 
sented  by  pieces  of  paper  of  various  colors,  each  piece  being 
some  fifteen  inches  long,  and  eight  or  ten  inches  wide.  These 


392 


CHINESE  AND  SCRIPTURE  CUSTOMS. 


are  done  up  in  parcels,  and  are  believed  to  become  cloth,  silk, 
etc.,  by  or  after  the  action  of  fire,  owing  to  the  potency  of  a 
paper  charm  which  is  attached  generally  to  each  parcel.  Some¬ 
times  the  shapes  of  different  kinds  of  clothing  are  stamped 
u{)on  pieces  of  paper,  and  afterward  burned.  These  are  be¬ 
lieved  to  become  ready-made  clothing.  The  spoirits  of  the  dead 
are  expected  to  manufacture  their  own  clothing  out  of  the 
material  furnished  in  pieces,  according  to  their  need  and  their 
leisure,  uuless  their  clothing  is  furnished  them  ready  made. 
Money  is  represented  by  pieces  of  paper  varying  from  two 
or  three  inches  square  to  more  than  a  foot  square.  On  this 
paper  more  or  less  of  tin-foil  is  pasted.  Sometimes  the  tin- 
foil  covers  the  whole  of  one  or  both  sides  of  this  paper;  at 
other  times  it  is  put  only  on  the  centre  of  the  paper  and  on 
one  side  of  it.  When  this  tin-foil  is  made  yellow  by  a  certain 
wash  it  represents  gold,  but  when  it  is  left  in  its  natural  color 
it  represents  silver.  Oftentimes  holes  are  made  in  a  coarse 
article  of  paper,  and  then  it  represents  common  copper  cash. 

Immense  quantities  of  this  mock-money  and  this  mock¬ 
clothing  are  consumed  in  the  course  of  a  year- — on  the  first 
and  the  fifteenth  of  each  Chinese  month,  at  the  regular  festi¬ 
vals  on  the  birthdays  of  gods  and  goddesses,  and  at  the  an¬ 
niversary  of  the  birth  and  the  death  of  parents,  and  on  various 
other  regular  and  incidental  occasions  too  numerous  to  men¬ 
tion  in  detail. 

How  different  are  all  these  customs  from  the  course  recom¬ 
mended  by  the  Savior  !  Instead  of  laying  up  their  treasures 
in  heaven,  they  endeavor  to  make  remittances  which  shall  be 
available  in  the  world  of  woe !  They  actually  aim  at  laying 
up  treasures  in  hell! 

Of  course  the  native  converts  have  not  failed  to  discern  the 
difference  between  the  direction  of  Jesus  to  his  disciples  and 
the  real  practices  of  their  deluded  countrymen.  It  is  a  very 
common  thing  to  hear  those  employed  as  catechists  or  preach¬ 
ers  point  out  with  great  boldness  and  earnestness  the  sinful¬ 
ness  and  the  folly  of  the  customs  above  partially  described, 
while  addressing  their  countrymen  on  the  duties  and  doctrines 
taught  by  Christ.  They  make  oftentimes  very  startling  and 
impressive  remarks  while  urging  their  hearers  to  laymp  treas¬ 
ures  in  heaven  in  obedience  to  the  Savior’s  commands.  They 


ILLUMINATION  OF  THE  BIBLE  GREATLY  NEEDED.  393 

charged  them  with  the  sin  not  only  of  neglecting  to  store  up 
treasure  in  heaven,  but  of  actually  striving  to  lay  up  treasure 
in  hell  for  the  use  of  themselves  or  of  their  friends  after  death. 
Say  they,  “  You  not  only  do  not  expect  or  try  to  enter  heaven, 
but  you  really  expect  to  go  to  hell  when  you  die.  While  liv¬ 
ing,  some  of  you,  doubtless,  if  you  have  funds  to  spare,  will 
try  to  make  deposits  of  money  and  of  clothing  in  hell,  ready 
for  your  use  when  you  shall  have  reached  that  place.  And 
after  you  have  died  your  friends  and  relations  will  take  it  for 
granted  that  you  are  already  in  that  wretched  abode ;  for  they 
will  proceed  to  prepare  and  burn  mock-money  and  mock¬ 
clothing  for  your  use  there.” 

A  catechist,  now  deceased,  has  been  heard  to  remark  that 
he  assisted  in  burning,  some  ten  or  twelve  years  ago,  at  the 
temple  of  Tai  Sang,  which  is  located  outside  of  the  east  gate 
of  the  city,  a  large  quantity  of  this  paper  money  and  this 
paper  clothing.  These  things  belonged  to  an  aunt,  and  filled 
about  thirty  “  boxes”  when  arranged  for  burning.  This  tem¬ 
ple  is  dedicated  to  the  honor  of  the  god  whom  the  Chinese 
believe  to  preside  over  the  seventh  department  of  the  infernal 
regions,  and  she  believed  that  by  burning  this  paper  thus  pre¬ 
pared  it  would  be  changed  into  real  clothing,  or  material  for 
clothing,  or  into  genuine  gold  and  silver,  according  to  its  kind, 
and  would  be  held  in  the  invisible  treasury  of  this  god  on  de¬ 
posit ,  subject  to  her  own  use  on  her  arrival  in  the  future  world. 

What  a  view  do  these  facts  give  of  the  lamentable  ignorance 
and  strange  delusions  of  this  people  in  regard  to  the  condition 
of  the  soul  after  the  death  of  the  body !  If  simply  to  fasten 
the  affections  on  things  earthly  and  sensual,  not  laying  up 
treasures  in  heaven,  is  unscriptural  and  sinful,  what  shall  be 
said  of  the  practices  above  described?  What  language  can 
adequately  depict  the  moral  degradation  of  this  people  ?  How 
sad  the  prospects  of  those  who,  having  no  sufficient  knowledge 
of  the  way  to  heaven,  or  the  manner  of  laying  up  their  treas¬ 
ures  there,  actually  expect  to  enter  hell  when  they  are  done 
with  earth,  and  who,  either  while  living,  endeavor  to  make  ar¬ 
rangements  to  supply  their  supposed  wants  in  that  place  of 
torment,  or  leave  such  arrangements  to  be  made  after  death 
by  their  surviving  relatives  or  friends!  How  much  do  they 
need  the  light  of  the  Bible  to  illuminate  their  dark  minds ! 

R  2 


394 


MISSIONARY  TOPICS. 


CHAPTER  XVII. 

MISSIONARY  TOPICS. 

Principles  of  the  true  Religion  unknown  in  China  before  the  Introduction  of 
Christianity :  In  Chinese  Religions  human  Sacrifices  not  required,  and  Dei¬ 
fications  of  Vice  seldom  worshiped. — Nine  fundamental  Doctrines  of  true 
Religion  unknown:  1.  Concerning  the  Creation;  2.  The  Government  of 
the  World  ;  3.  Proper  Manner  of  worshiping  Heaven,  or  the  Ruler  of  the 
Universe;  4.  The  Origin  and  Universality  of  Sin;  5.  The  Atonement; 
6.  The  Holy  Spirit;  7.  Future  Rewards  and  Punishments;  8.  The  Value 
of  the  Soul ;  9.  The  Resurrection  of  the  Dead. — Chinese  often  blasphe¬ 
mous  and  sportive  about  serious  Subjects. — Relation  of  native  Helpers  to 
the  Evangelization  of  China :  Day-schools  for  Children  of  Native  Chris¬ 
tians,  Boarding-schools  for  promising  young  Men  and  Girls,  and  Training- 
schools  for  the  Instruction  of  native  Helpers  very  important  at  every  cen¬ 
tral  Mission. — English  should  be  excluded  from  Mission-schools. — Native 
Helpers,  under  God,  the  main  Hope  of  the  Church  for  the  Evangelization 
of  China. — Several  distinguishing  Differences  between  the  foreign  Mission¬ 
ary  and  the  Native  Helper  as  Preachers. — Native  Ministry  should  be  ac¬ 
quainted  with  the  Chinese  Classics  as  well  as  trained  in  the  Sacred  Scrip¬ 
tures. — Missionaries  can  have  extensive  Influence  through  the  Agency  of 
well-trained  Helpers. — The  most  successful  Missions  have  not  neglected 
training  promising  Converts  to  be  Helpers. —Three  Illustrations  as  re¬ 
gards  Preaching  by  Native  Helpers  at  Fuhchau. — Native  Helpers  choose 
practical  and  important  Themes. — They  also  “stand  up  for  Jesus.” — Im¬ 
portance  of  Special  Prayer  for  Native  Helpers  as  a  Class :  Because  they  are, 
under  God,  the  main  Hope  of  the  Church,  and  on  account  of  the  Influence 
of  Precedent  in  China. — Native  Helpers  bitterly  reproached  with  casting 
aside  Confucius  for  Jesus,  and  with  rejecting  the  worship  of  their  Ances¬ 
tral  Tablets. — They  are  in  danger  of  a  feeling  of  Pride  and  Self-import¬ 
ance. — Arc  a  new  and  distinct  Class. — Chinese  Religions  make  no  Pro¬ 
vision  for  moral  and  religious  Instruction  in  public. — Native  Helpers  un¬ 
der  Temptation  of  being  unduly  influenced  by  love  of  Money  rather  than 
a  love  of  Souls. — Satan  and  the  Heathen  Chinese  are  of  the  same  Opinion 
about  Christians. — Incidents  illustrating  these  Facts. — In  view  of  their 
peculiar  Reproaches  and  Dangers,  frequent  and  fervent  Prayer  in  their 
behalf  the  Duty  of  the  Church. 

Several  essential  Doctrines  or  Principles  of  the  true  Religion 
unknown  in  China  before  the  Introduction  of  Christianity. 
In  the  Chinese  religious  systems  there  are  two  negative  fea¬ 
tures  which  are  worthy  of  special  notice  and  remembrance, 


HUMAN  SACRIFICES  AND  DEIFICATIONS  OF  VICE.  395 


viz.,  they  do  not  recognize  nor  require  human  sacrifices ,  nor 
do  they  generally  worship  deifications  of  vice.  These  features 
strikingly  distinguish  the  Chinese  religions  from  the  religions 
of  many  other  heathen  nations,  ancient  and  modern. 

Human  sacrifices,  for  religious  purposes,  were  offered  in  an¬ 
cient  times  in  countries  very  different  and  distant  from  each 
other,  and  they^re  offered  in  this  age  in  some  parts  of  Africa, 
and  in  some  of  the  islands  of  the  Pacific  Ocean  ;  but,  so  far  as 
the  knowledge  of  foreigners  extends  in  relation  to  the  history 
and  the  usages  of  the  Chinese,  no  such  custom  can  be  discov¬ 
ered  to  have  exisited  in  former  ages,  or  to  exist  at  present  as 
a  necessary  or  an  actual  part  of  their  religious  belief  and  prac¬ 
tice. 

The  other  peculiar  trait,  the  absence  of  deified  sensuality  to 
any  great  extent,  is,  if  possible,  more  remarkable  than  the  ab¬ 
sence  of  human  sacrifices  in  religious  worship.  In  the  relig¬ 
ious  rites  of  the  ancient  Greeks  and  Romans  much  occurred 
that  was  disgusting  and  obscene;  but  in  Chinese  religions 
there  is  no  goddess  corresponding  to  the  Venus  of  the  an¬ 
cients,  nor  is  Chinese  mythology  full  of  the  revolting  amours 
of  their  gods  and  goddesses — a  feature  much  unlike  the  my¬ 
thology  of  the  Greeks,  Hindoos,  and  many  other  pagan  na¬ 
tions.  In  the  language  of  another,  “though  they  are  a  licen¬ 
tious  people  in  word  and  deed,  the  Chinese  have  not  endeav¬ 
ored  to  sanctify  vice,  and  lead  the  votaries  of  pleasure,  falsely 
so-called,  farther  down  the  road  to  ruin  by  making  their  path¬ 
way  lie  through  a  temple  and  under  the  protection  of  a  god¬ 
dess.” 

There  is,  however,  much  to  lament  in  the  religious  customs 
and  notions  of  the  Chinese,  as  will  be  evident  after  a  brief  ex¬ 
amination  of  their  views  relating  to  several  fundamental  doc¬ 
trines  and  principles  of  the  true  l’eligion,  and  much  to  show 
how  great  is  their  need  of  the  pui’e  and  elevating  truths  of 
Christianity.  The  sages  and  the  worthies  of  China  have  nev¬ 
er  been  able  to  treat  with  distinctness  the  doctrine  of  the  Cre¬ 
ation  ;  the  Governorship  of  the  World  ;  the  proper  Manner  of 
worshiping  the  Creator  and  Governor  of  all  Things ;  the  Origin 
and  Universality  of  Sin  ;  the  Atonement,  or  Means  by  which 
one’s  Sins  can  be  forgiven  ;  the  Agency  or  Influence  which  aids 
Men  to  do  Right  and  desist  from  Evil;  the  Rewards  and  the 


396 


MISSIONARY  TOPICS. 


Punishments  of  Men  after  Death;  the  Value  of  the  Soul,  and 
the  Resurrection  of  the  Dead. 

1.  Concerning  the  Creation. — The  Chinese,  with  all  then- 
boasted  wisdom  and  knowledge,  have  most  absurd  and  con¬ 
flicting  notions  about  the  creation  of  the  world.  Some  of 
their  books  speak  of  the  heavens  and  earth  being  formed  by 
khe,  or  vapor.  The  pure  khe,  ascending,  fornjed  the  heavens ; 
the  impure  khe,  descending,  formed  the  earth.  But  no  expla¬ 
nation  is  given  of  the  creation  of  the  khe.  Some  say  a  person 
called  Puang-Ku  opened  or  separated  the  heavens  and  the 
earth,  they  previously  being  pressed  down  close  together. 
But  they  are  silent  in  regard  to  the  origin  of  Puang-Ku,  and 
of  the  elements  which  constituted  the  heavens  and  the  earth 
while  they  were  in  close  proximity  Avith  each  other.  Others 
explain  the  origin  of  all  things  by  ascribing  it  to  the  action  of 
the  male  and  female  principles  of  nature — and  this,  perhaps,  is 
the  most  popular  theory ;  but  the  creation  of  these  important 
and  omnipotent  principles  is  not  explained  and  developed,  nor 
are  they  able  to  define  with  clearness  what  these  principles 
are.  Many  Chinese  seem  to  believe  that  matter  is  self-exist¬ 
ent  or  eternal.  The  common  people  at  Fuhchau  have  a  say¬ 
ing,  said  to  have  been  derived  from  an  ancient  book,  in  regard 
to  the  origin  of  mankind,  which  is  not  much  less  ridiculous 
and  unsatisfactory  than  any  of  the  preceding,  viz.,  that  in  v'ery 
ancient  times  the  heavens  sent  doAvn  a  couple  of  brooms,  one 
of  which  became  a  man  and  the  other  a  woman,  from  whom 
the  human  race  has  descended.  The  Chinese  frequently  de¬ 
ride  the  idea  that  all  things  were  made  out  of  nothing  by  a 
Being  Avho  is  self-existent,  wise,  and  almighty,  seeming  to  re¬ 
gard  the  Bible  account  of  the  creation  of  the  universe  as  only 
one  of  the  various  theories  by  which  the  origin  of  all  things 
may  be  explained,  and  as  by  no  means  more  reasonable  than 
the  theories  Avhich  are  current  among  themselves,  or  found  in 
their  ancient  books. 

2.  The  Governorship  of  the  World. — The  Chinese  have  very 
indistinct  and  imperfect  notions  about  the  rulership  of  the 
world.  Many  speak  of  Heaven  as  the  Ruler  and  Lord  of  the 
Universe.  They  are  at  a  loss  to  explain  and  define  what  they 
mean  by  Heaven  in  such  a  connection.  Oftentimes,  hfter  they 
have  heard  the  doctrine  of  the  Bible  on  this  subject,  they  say 


PROPER  MANNER  OF  WORSHIP  UNKNOWN.  397 


that  Heaven  is  the  same  as  the  God  made  known  in  the  Bible 
—  the  God  preached  by  missionaries.  Another  term,  “  Su¬ 
preme  Ruler,”  which  is  employed  by  some  missionaries  for 
God,  is  found  in  Some  of  the  ancient  Chinese  books,  and  is  used 
by  some  of  the  people  of  the  present  day  in  the  sense  of  Heav¬ 
en,  as  already  explained.  As  is  well  known,  many  idols  and 
gods  worshiped  by  the  Chinese  have  most  august  titles,  im¬ 
plying  their  power  to  rule  and  govern  the  affairs  of  heaven 
and  earth.  The  term  “  Supreme  Ruler”  forms  a  part  of  the 
titles  of  several  such  gods  or  idols.  The  common  people  seem 
often  to  regard  the  world  as  being  under  the  control,  or  at 
least  subject  to  the  influences  of  numerous  gods  and  goddess¬ 
es.  Some  of  these  are  good  and  benevolent,  and  others  are 
bad  and  malignant.  They  frequently,  however,  speak  of  events 
as  fixed  by  fate,  or  as  being  according  to  the  decrees  of  Heav¬ 
en.  That  all  the  affairs  of  the  universe  are  under  the  superin¬ 
tendence  and  control  of  one  omnipotent,  omniscient,  and  om¬ 
nipresent  Being,  who  is  the  creator  of  all  things  visible  and  in¬ 
visible,  whether  in  the  heavens  above  or  in  the  earth  beneath, 
is  a  sentiment  neither  advanced  in  native  Chinese  books,  an¬ 
cient  or  modern,  nor  entertained  generally  among  the  people 
when  they  hear  it  advocated  by  missionaries. 

3.  The  -proper  Manner  of  worshiping  Heaven ,  or  the  Ruler 
of  the  Universe. — The  Chinese  abound  in  religious  acts  or  acts 
of  worship ;  but  the  homage  they  render  the  gods  and  god¬ 
desses  believed  to  be  concerned  in  the  management  of  the  af¬ 
fairs  of  this  world  is  exceedingly  formal,  mechanical,  and  heart¬ 
less.  There  seems  to  be  no  special  importance  attached  to 
purity  of  heart,  nor  is  their  worship  adapted  to  excite  solemn 
and  spiritual  emotions  in  the  worshipers  or  spectators.  Ac¬ 
cording  to  theory,  Heaven  is  too  high  and  too  august  to  be 
worshiped  to  advantage  by  common  mortals.  The  duty  or 
the  privilege  of  woi'shiping  Heaven  devolves,  therefore,  on  the 
emperor  and  his  highest  officers.  Offerings  to  Heaven  are 
made  by  them  in  the  spring  and  autumn  of  each  year,  accord¬ 
ing  to  established  rules.  The  worship  of  the  various  divinities 
which  are  sometimes  spoken  of  as  assistants  of  Heaven  is  per¬ 
formed  whenever  convenient,  or  whenever  the  worshiper  con¬ 
siders  it  a  duty  in  order  to  secure  their  favorable  regard,  usu¬ 
ally  at  least  as  often  as  on  the  first  and  the  fifteenth  of  each 


398 


MISSIONARY  TOPICS. 


Chinese  month.  High  officers  of  government  are  required  to 
worship  various  gods  and  goddesses  in  virtue  of  their  official 
position.  Worship  generally  consists  simply  in  burning  in¬ 
cense,  candles,  and  mock-money,  accompanied  with  kneeling 
and  bowing ;  frequently  various  offerings  of  meats  or  vegeta¬ 
bles,  wine  or  tea,  etc.,  are  also  presented  before  the  objects 
worshiped.  A  large  amount  of  time  and  money,  in  the  aggre¬ 
gate,  are  monthly  spent  in  this  formal  and  heartless  homage 
of  real  or  imaginary  spirits  and  powers.  Filial  piety  is  be¬ 
lieved  to  be  the  highest  or  the  first  duty.  It  occupies  to  a 
great  extent  in  the  hearts  of  the  Chinese  the  place  which  love 
to  God  should  occupy.  '  Much  of  the  homage  they  pay  their 
parents  is  due  only  to  the  Creator. 

4.  The  Origin  and  Universality  of  Sin.— The  Chinese  do 
not  pretend  to  know  any  thing  about  the  origin  of  sin,  and 
they  deride  the  scriptural  account  of  its  entrance  into  the 
world.  They  do  not  regard  it  as  a  very  unworthy  and  ex¬ 
ceedingly  wicked  thing,  nor  do  they  admit  the  reasonableness 
or  the  truth  of  the  Bible  doctrine  of  the  innate  and  universal 
depravity  of  human  nature.  They  generally  profess  to  believe 
in  the  native  purity  and  goodness  of  the  heart,  and  that  it  is 
only  by  contact  with  wicked  men,  or  by  submitting  to  tempta¬ 
tion  to  do  evil,  that  one  becomes  impure,  wicked,  and  depraved. 
In  the  first  line  of  the  Trimetrical  Classic,  one  of  the  books 
first  studied  by  school-boys  in  China,  it  is  distinctly  asserted 
that  “  man’s  heart  is  originally  good”  This  good  nature  be¬ 
comes  evil,  or  bad  and  corrupt,  by  or  through  the  power  of 
habit  or  education,  or  the  influence  of  wicked  companions  or 
examples.  Sin  or  crime,  or  fault  or  error,  is  a  very  indefinite 
and  comparatively  an  unimportant  and  trivial  thing  in  the 
Chinese  mind. 

5.  The  Atonement. — The  doctrine  of  good  works  or  of  meri¬ 
torious  deeds  prevails  very  extensively  among  the  Chinese  as 
an  offset  against  one’s  sins.  They  have  no  doctrine  like  that 
of  atonement  for  sin  by  vicarious  suffering.  The  merit  of  a 
good  or  of  a  benevolent  deed  is  sure  to  be  enjoyed  by  the  pos¬ 
terity  of  him  who  performs  it,  if  he  himself  does  not  enjoy  it. 
Many  are  the  formal  ceremonies,  the  superstitious  and  idola¬ 
trous  rites,  performed  by  members  of  all  classes  of  sofciety  for 
the  express  purpose  of  obtaining  merit.  Immense  are  the 


VIRTUOUS  DEEDS  BELIEVED  TO  MOVE  HEAVEN.  399 

sums  of  money,  in  the  aggregate,  'contributed  by  the  rich  and 
by  the  middling  classes  for  the  building  or  the  repairing  of 
bridges,  roads,  temples,  etc.,  under  the  belief  that  those  who 
thus  use  their  money  will  fare  better  in  the  future  world  for 
so  doing,  if  they  do  not  fare  better  in  the  present.  Many  dis¬ 
card  the  use  of  animal  food  on  specified  days,  or  parts  of  spec¬ 
ified  days,  living  on  vegetables,  or  going  without  any  food 
for  the  period  mentioned  in  their  vows,  under  the  belief  that 
such  a  course  will  be  meritorious.  Some  vow  never  to  kill  a 
certain  animal,  or  a  certain  kind  of  animal,  in  order  to  increase 
their  stock  of  merit.  The  Chinese  seem  to  desire  to  escape 
punishment  for  sin,  but  manifestly  undervalue  purity  of  heart 
and  honesty  of  life.  They  imagine  they  can  avoid  punishment 
for  their  sins  by  works  of  merit  they  can  perform,  although 
they  remain  the  lovers  and  the  doers  of  sin  themselves.  They 
can  not  acquire  from  their  native  books  and  their  native  relig¬ 
ious  a  knowledge  of  any  other  way  of  making  amends  for  past 
sins  than  by  what  they  fancy  are  benevolent  and  virtuous  ac¬ 
tions,  the  performance  of  which  they  deem  meritorious. 

6.  The  Holy  Spirit. — The  Chinese  do  not  admit  the  abso¬ 
lute  need  of  any  such  agency  or  influence  as  the  Holy  Spirit 
to  lead  them  to  be  good  and  to  do  good.  They  acknowledge 
no  other  power  as  necessary  to  aid  them  to  live  virtuously,  and 
desist  from  evil  thoughts,  words,  and  deeds,  than  the  power  of 
their  own  personal  wills.  With  their  theory  of  the  goodness 
of  human  nature,  this  view  of  their  own  ability  to  do  good  and 
to  be  good  would  seem  to  follow  as  a  matter  of  course.  It  is 
said  of  some  men  who  lived  in  ancient  times  that  their  filial 
conduct  toward  their  parents,  or  their  virtuous  deeds  in  gen¬ 
eral,  influenced  or  moved  Heaven.  But  it  is  not  taught,  as  far 
as  I  am  aware,  that  Heaven,  or  any  power  or  agency  superior 
to  men,  is  needed  to  influence  or  move  them  to  be  filial  or  vir¬ 
tuous.  It  is  nowadays  a  very  common  saying  that  Heaven 
will  protect  and  bless  good  men,  or  those  persons  who  do 
good.  This  protection  or  blessing,  however,  refers  only  to 
worldly  and  bodily  comforts.  The  Chinese  stand  in  great  and 
constant  dread  of  evil  spirits  and  unpropitious  influences,  and 
they  have  invented  or  adopted  many  ways  and  means  by  which 
they  suppose  such  spirits  and  such  influences  may  be  kept  off, 
or  counteracted,  or  prevented,  or  propitiated.  They  often  pray 


400 


MISSIONARY  TOPICS. 


to  their  idols  for  protection  from  unpropitious  influences,  sick¬ 
ness,  calamity,  etc.,  but  not  for  aid  to  be  good,  honest,  sincere, 
virtuous,  or  holy.  They  worship  no  god  or  goddess  for  the 
purpose  of  becoming  better,  purer,  or  holier. 

V.  Future  Rewards  and  Punishments. — The  strict  Confucian- 
ists,  or  those  who  profess  to  follow  the  teachings  of  the  Chi¬ 
nese  Classics, pretend  often  to  disbelieve  in  a  future  state  of 
rewards  and  punishments.  If  one  is  virtuous,  and  is  faithful 
in  the  discharge  of  the  relative  and  the  constant  duties  of  life, 
the  appropriate  reward  is  sure  to  be  experienced  in  his  family 
or  by  his  posterity  in  thi$  world.  The  rewards  of  such  a  life — 
in  which  the  Confucianist  believes — are  fame,  wealth,  office,  lon¬ 
gevity,  numerous  posterity,  and  the  various  forms  of  worldly 
prosperity.  They  do  not  aspire  to  be  pure  minded  or  pure 
spoken  in  this  life,  and  holy  and  happy  in  such  a  place  after 
death  as  the  Heaven  revealed  in  the  Bible.  In  like  manner, 
the  proper  punishment  for  sin  is  believed  by  this  class  of  men 
to  take  place  in  this  life.  A  bad  reputation,  poverty,  and  its 
usual  attendant  hardships,  sickness,  short  life,  to  be  without 
male  posterity,  without-  official  employment,  without  literary 
fame  and  rank,  etc.,  are  not  unfrequently  regarded  as  punish¬ 
ments  for  unfilial  or  sinful  deeds. 

The  followers  of  Buddha  profess  to  believe  in  a  future  state 
of  rewards  and  punishments,  which  are  exceedingly  unlike 
those  which  the  Bible  discloses  will  be  awarded  to  the  good 
and  the  wicked  respectively.  The  punishments  in  the  Bud¬ 
dhistic  hell  reserved  for  the  wicked,  in  their  sense  of  the  term, 
are  supposed  to  correspond,  in  a  great  measure,  to  the  jwi- 
ishments  for  crime  in  this  world  as  inflicted  by  officers  of  gov¬ 
ernment  in  China!  Pictures  of  these  various  forms  of  pun¬ 
ishment  in  hell  are  quite  common.  In  some  temples,  and 
connected  with  the  celebration  of  certain  religious  ceremonies, 
there  are  representations  of  these  punishments  acted  out. 
The  images  used,  having  been  made  from  wood  or  clay,  are 
exhibited  in  public  for  the  gaze  of  all  who  desire  to  contem¬ 
plate  them.  Each  human  being,  after  having  endured  the 
proper  kind  and  degree  of  punishment  for  sins  committed  dim¬ 
ing  life  on  earth  in  each  of  the  ten  principal  departments  into 
which  the  Buddhistic  hell  is  divided,  is  doomed  to  be  born 
again  into  the  world  as  a  man  or  a  woman,  or  an  insect,  bird, 


VALUE  OF  THE  SOUL  IGNORED.  401 

or  beast,  all  in  strict  accordance  with  perfect  justice ;  unless, 
during  life  on  earth,  the  individual  should  have  arrived  at  a 
certain  degree  of  perfection  in  a  Buddhistic  sense.  In  such  a 
case  he  “  ascends  the  western  heavens,”  where  perhaps  he 
will  become  a  god  or  a  Buddha;  or  perhaps,  after  an  indefinite 
period  of  duration,  measured  by  ages  or  kalpas  of  five  hund¬ 
red  years  each,  he  will  be  born  again  into  this  world  in  some 
appropriate  sphere  or  condition  of  being.  The  punishments 
and  the  rewards  in  the  future  world,  as  described  in  their 
books,  or  detailed  in  the  common  conversation  of  the  people, 
seem  eminently  nonsensical,  inadequate,  and  unimportant,  not 
to  say  unscriptural. 

A  large  majority  of  the  literai’y  class,  or  the  Theoretical 
Confucianists,  although  they  pretend  to  disbelieve  and  despise 
the  doctrines  of  the  Buddhists,  practice,  or  allow  members  of 
their  families  to  practice,  the  superstitious  rites  and  ceremo¬ 
nies  of  these  religionists  which  relate  to  future  rewards  and 
punishments.  The  doctrine  of  the  Metempsychosis,  or  trans¬ 
migration  of  souls,  seems  to  be  firmly  believed  by  all  classes 
of  the  Chinese. 

The  views  of  the  Tauists  in  regal'd  to  rewards  and  punish¬ 
ments  in  a  future  state  are  even  more  vague  and  undefined 
than  are  the  views  of  the  Buddhists,  and  need  not  here  be  par¬ 
ticularly  mentioned. 

8.  The  Value  of  the  Soul. — The  Chinese  Classics,  and  the 
most  popular  books  in  the  Chinese  language  on  moral  and  re¬ 
ligious  subjects,  by  heathen  writers,  are  singularly  deficient  in 
regard  to  the  nature,  powers,  and  immortality  of  the  human 
soul.  The  value  of  the  soul,  in  comparison  with  the  body,  is 
almost  whdlly  ignored  among  the  Chinese.  Its  exceeding  pre¬ 
ciousness,  as  indicated  by  the  questions  of  the  Savior,  “For 
what  is  a  man  profited  if  he  shall  gain  the  whole  world  and 
lose  his  own  soul  ?”  and  “  What  shall  a  man  give  in  exchange 
for  his  soul?”  is  practically  denied  by  the  Chinese.  They 
strive  to  fulfill  or  supply  the  recurring  wants  of  the  body,  but 
the  overwhelming  and  all-absorbing  importance  of  providing 
for  the  well-being  of  the  soul  is  unheeded  and  unacknowledged. 
As  an  example  of  their  singular  and  unscriptural  sentiments 
in  regard  to  this  subject,  let  it  suffice  to  say  that  they  believe 
each  person  has  three  distinct  souls  while  living.  These  souls 


402 


MISSIONARY  TOPICS. 


separate  at  the  death  of  the  adult  to  whom  they  belong.  One 
resides  in  the  ancestral  tablet  erected  to  his  memory,  if  the 
head  of  a  family  ;  another  lurks  in  the  coffin  or  the  grave,  and 
the  third  departs  to  the  infernal  regions  to  undergo  its  merit¬ 
ed  punishment. 

9.  The  Resurrection  of  the  Body . — No  doctrine  of  the  Bible 
is  listened  to  with  a  greater  degree  of  apparent  interest,  yet 
with  a  greater  amount  of  real  incredulity  and  contempt,  than 
the  doctrine  of  the  resurrection  of  the  body.  Like  the  people 
of  old,  they  are  ready  to  ask,  scoffingly,  “  How  are  the  dead 
raised  up  ?”  and  “  With  what  body  do  they  come  ?”  Being 
purely  a  doctrine  of  revealed  religion,  it,  of  course,  was  un¬ 
known  in  China  previous  to  the  introduction  of  the  Bible  and 
Christian  books  by  missionaries.  Considering  the  extent  and 
the  kind  of  the  literature  of  the  Chinese,  it  is  not  strange  that 
they  should  regard  the  doctrine  of  the  resurrection  with  un¬ 
disguised  unbelief,  and  with  open  ridicule  and  contempt. 

Some  of  the  literary  class  and  the  common  people  frequent¬ 
ly  use  the  vilest  of  epithets  relating  to  several  of  the  above, 
and  other  distinctive  doctrines  and  truths  of  the  Bible.  Not 
only  are  their  expressions  superlatively  filthy  and  degrading, 
but  their  sentiments  also  are  most  daring  and  blasphemous. 
They  do  not  admit  the  doctrines  of  the  Bible  as  sufficient  for 
the  religious  wants  of  all  mankind.  While  they  acknowledge 
some  of  them  to  be  important,  useful,  and  reasonable,  they 
look  upon  others  as  unimportant,  useless,  and  unreasonable. 
They  do  not  regard  the  doctrines  of  Christianity  as  having 
any  special  application  to  them,  or  of  any  practical  use  in 
China,  though  they  admit  they  may  do  well  enough  for  people 
who,  living  in  other  countries,  are  pleased  with  them.  They 
refer  very  frequently,  when  appealed  to  by  the  missionaries, 
to  their  native  religions  as  sufficient  for  them,  and  adapted  to 
their  wants  and  their  tastes,  and  affirm  that  Chinese  ought  to 
abide  by  the  doctrines  of  the  religions  of  China,  and  have 
nothing  to  do  with  the  religious  doctrines  which  come  to  them 
from  foreign  lands.  When  told  that  people  of  all  nations 
may,  by  repentance  and  belief  in  Jesus,  enter  heaven,  and 
when  they  are  exhorted  to  try  and  live  so  that  they  shall  be 
happy,  not  wretched,  after  death,  some  deride,  and  say  that 
“if  all  men  should  enter  heaven,  that  place  would  be  too 


THREE  KINDS  OF  SCHOOLS  HIGHLY  IMPORTANT.  403 

crowded  for  comfort,  and,  besides,  there  would  be  danger  of 
its  bottom  falling  out.”  They  never  seem  to  have  thought 
that,  on  their  principles,  if  all  men  should  enter  bell,  it  would 
become  too  full  and  crowded ;  nor  do  they  ever  intimate  any 
fear  that  its  bottom  will  fall  out.  Like  wicked  men  in  Chris¬ 
tian  countries,  they  are  fond  of  making  sport  of  solemn  sub¬ 
jects,  and  at  the  same  time  pursue  a  course  of  life  which,  ac¬ 
cording  to  their  own  principles  and  expectations,  will  result 
in  misery  and  woe  in  the  future  world. 

The  Relation  of  Native  Helpers  to  the  Evangelization  of 

China. 

Within  a  few  years  much  has  been  said  in  disparagement 
of  the  vigorous  prosecution  of  the  missionary  work  in  heathen 
lands  by  the  instrumentality  of  religious  schools  under  the  su¬ 
perintendence  of  missionaries.  It  is  not  proposed  to  discuss 
the  general  subject  of  schools  for  the  education  of  the  heathen, 
but  simply  to  declare  the  favorable  conclusion  to  which  I  have 
come  with  regard  to  the  establishment  at  every  principal  or 
central  mission  station  in  China  of  schools  of  three  kinds — a 
conclusion  which  has  been  reached  after  some  experience,  and 
considerable  reflection  and  observation.  These  are  day-schools , 
specially  for  the  education  of  the  children  of  native  Christians ; 
hoarding-schools ,  for  the  education  of  the  most  promising  male 
and  female  children  of  such  parents  ;  and  training-schools , 
where  pious  young  men,  whether  children  of  native  Christians 
or  not,  may  be  properly  taught  so  as  to  fit  them  for  the  posi¬ 
tion  of  7iative  helpers  in  the  missionary  work,  under  the  direc¬ 
tion  of  foreign  missionaries.  The  great  object  of  these  three 
kinds  of  schools  should  be  an  adequate  supply  of  native  teach¬ 
ers,  native  colporteurs,  and  native  preachers.  The  text-books 
should  be  exclusively  in  the  Chinese  language,  and  relate  to  a 
large  variety  of  subjects,  and  adapted  to  interest  as  well  as  in¬ 
struct  and  benefit.  Experience  has  shown  that,  with  very  rare 
exceptions,  the  Chinese  youth  who  have  been  taught  English 
by  missionaries  have  soon  gone  out  of  their  control,  and  have 
become  servants  and  compradores  in  non-Chinese-speaking 
families,  or  have  become  government  interpreters,  or  agents 
of  foreign  merchants.  If  English  had  not  been  taught  to  them, 
most  could  doubtless  have  been  retained  under  missionary  in- 


404 


MISSIONARY  TOPICS. 


fluences,  if  desirable,  after  they  left  their  schools.  If  any  wish 
to  learn  English,  let  them  not  be  instructed  in  it  at  the  ex¬ 
pense  of  missionary  societies.* 

Native  helpers,  under  God,  are  the  main  hope  of  the  Church 
in  the  evangelization  of  China. 

China  is  so  immense  and  so  populous,  its  distance  from 
America  and  from  England,  the  present  centres  of  interest  in 
the  foreign  missionary  enterprise,  so  great,  and  the  necessary 
expense  connected  with  foreign  missionaries  so  large  and  so 
constant,  that  it  seems  idle  to  expect  the  evangelization  of  that 
empire  mainly  by  the  labor  of  foreigners.  The  number  of 
missionaries  already  in  the  field,  and  the  number  of  candidates 
for  employment  in  that  land,  are  immensely  inadequate  to  the 
wants  of  China.  The  Church,  at  least  in  the  present  state  of 
her  zeal  in  missions,  has  neither  the  money  she  is  willing  to 
donate,  nor  the  number  of  men  she  is  willing  to  devote  for  the 
prosecution  of  the  work  there  in  a  manner  at  all  proportionate 
to  the  largeness  and  the  populousness  of  the  empire.  The 
wants  of  the  field  must  be  supplied,  and  China  must  be  con¬ 
verted  to  God  by  the  divine  blessing  resting  principally  on 
the  labors  of  her  own  Christianized  sons  and  daughters.  Able 
and  well-trained  native  helpers  are,  under  God,  her  main  hope. 

The  following  are  a  few  of  the  distinguishing  differences  be¬ 
tween  the  foreign  missionary  and  the  native  helper  concerning 
their  relative  efficiency  and  usefulness  as  preachers. 

Wherever  the  missionary  goes,  there  is  always  a  great  deal 

*  “ Native  Missionary  Laborers"  (in  China). — “Their  instruction  has  been 
conducted  in  their  own  language,  not  in  English.  Thus  the  temptation  of 
'their  being  drawn  off  to  engage  in  secular  business  has  been  diminished,  and 
the  danger  averted  of  their  being  alienated  from  the  simple  habits  of  life  of 
their  own  people ;  while  the  expense  of  their  support  by  the  mission  is  less, 
and  the  prospect  of  their  being  eventually  supported  suitably  by  the  native 
churches  is  better,  than  if  their  education  had  been  conducted  through  the 
medium  of  the  English  language.  Whatever  mj#  be  true  in  other  mis¬ 
sionary  COUNTRIES,  IT  IS  EVIDENT  THAT  THESE  CHINESE  MISSIONARY  LA¬ 
BORERS  CAN  BE  WELL  TRAINED  THROUGH  THE  MEDIUM  OF  THEIR  'OWN  LAN¬ 
GUAGE . The  boarding-schools  are  still  conducted  with  special 

reference  to  the  supply  of  native  missionary  laborers.  Besides  these,  meas¬ 
ures  for  training  such  of  the  converts  and  scholars  as  are  considered  likely  to 
be  useful  are  pursued  with  a  good  degree  of  system  and  success.”— From  the 
Twenty-eighth  Annual  Report  of  the  Board  of  Foreign  Missions  of  the  Presby¬ 
terian  Church,  presented  to  the  General  Assembly  in  May,  1865. 


NATIVE  HELPER  AND  FOREIGN  MISSIONARY.  405 

of  unprofitable  excitement  and  idle  curiosity  on  the  part  of 
those  with  whom  he  mingles.  His  dress,  his  complexion,  his 
whole  appearance,  and  his  manner  of  speaking  and  living,  pro¬ 
claim  the  fact  that  he  is  a  foreigner.  His  hearers  are  at  first 
generally  actuated  by  unworthy  motives  in  listening  to  him. 
The  native  helper  can  move  noiselessly  among  his  country¬ 
men,  without  attracting  notoriety  or  exciting  curiosity.  He 
dresses  as  they  dress ;  he  eats  as  they  eat ;  and  there  is  noth¬ 
ing  in  his  external  appearance  to  prejudice  them  against  him, 
or  arouse  their  cupidity.  When  the  foreigner  adopts  the  cue, 
the  tonsure,  and  the  dress  of  the  Chinese,  they  readily  detect 
the  attempt  to  pass  for  a  native,  and  are  apt  to  speak  of  him 
as  a  “false  or  counterfeit  Chinaman.”  His  complexion  and 
features,  and  the  color  of  his  hair,  reveal  that  he  is  not  what 
he  seems  to  be. 

The  necessary  expenses  of  the  native  helper  are  much 
less  than  those  of  the  foreign  missionary.  The  monthly  sti¬ 
pend  of  the  former  varies  from  eight  to  twelve  or  fifteen  dol¬ 
lars,  which  includes  house-rent,  his  own  board  and  clothing, 
and  the  support  of  a  small  family.  On  itinerating  excursions 
into  the  country  his  expenses  are  also  comparatively  small, 
while  his  efficiency  and  usefulness  are  great. 

The  foreigner  is  liable  to  many  and  long  interruptions  in  his 
labors  because  of  disease,  or  the  effects  of  disease.  The  fact 
that  he  is  not  a  native,  and  accustomed  from  his  infancy  to  the 
diet,  the  climate,  etc.,  of  China,  militates  against  his  activity 
and  his  usefulness.  He  can  not  endure  exposures  to  heats, 
damps,  and  the  climatic  changes  as  well  as  a  native  can  who 
is  habituated  to  the  changes  of  temperature,  and  the  peculiari¬ 
ties  of  food  and  water  in  the  section  of  the  empire  where  he 
has  lived  all  his  life. 

The  missionary  must  spend  much  of  his  time  in  learning  the 
language,  spoken  and  written,  and,  at  the  best,  even  after 
many  years  of  study,  has  an  imperfect,  not  to  say  'an  inade¬ 
quate  knowledge  of  it.  The  native  helper  speaks  his  mother 
tongue.  While  both  are  in  a  certain  sense  always  learners  of 
the  local  dialect  and  the  written  language,  the  missionary  can 
seldom  hope  to  compete  with  an  able  and  educated  native  help¬ 
er  in  the  fluency,  vigor,  and  aptness  with  which  he  uses  the 
Chinese  language,  either  by  the  voice  or  the  pen. 


406 


MISSIONARY  TOPICS. 


The  missionary  may  never  expect  to  acquire  such  a  perfect 
and  useful  knowledge  of  the  superstitions  and  idolatries  prev¬ 
alent  in  China  as  the  native  Christian  possesses.  The  latter 
has  been  trained  to  the  practice  of  the  strangest  and  most  sin¬ 
ful  customs.  Until  his  conversion  to  Christianity,  he  has  been 
all  his  life  influenced  by  superstitious  notions,  and  frequently 
engaged  in  idolatrous  rites.  After  being  properly  trained,  by 
the  blessing  of  God,  he  is  prepared  to  expose  the  sinful  cus¬ 
toms  and  opinions  of  his  countrymen  in  a  better  manner  and 
to  a  greater  degree  than  the  foreign  missionary  can  generally 
do.  He  can  more  readily  detect  the  influence  of  a  wrong 
principle  of  conduct,  and  can  more  surely  trace  to  their  source 
many  of  the  doubtful  or  the  inconsistent  sentiments  and  opin¬ 
ions  of  native  inquirers  particularly,  and  of  his  countrymen 
generally,  than  can  the  missionary.  Because  he  is  a  native, 
he  knows  how  a  native  feels,  thinks,  and  acts  in  view  of  na¬ 
tive  customs  and  prejudices,  and  therefore  is  sharper  in  detect¬ 
ing  a  hypocrite,  and  in  understanding  the  true  meaning,  the 
real  heart  of  his  counti'ymen,  than  the  other  can  be,  unless  it 
be  after  long  years  of  experience  and  observation. 

A  well-educated  native  ministry  is  peculiarly  necessary  in 
China  in  order  to  meet  on  vantage  ground  the  literary  and 
educated  mind  of  that  country.  An  uneducated  native  helper 
is  the  laughing-stock  of  the  talented  and  educated  Chinamen 
with  whom  he  comes  in  contact.  The  better  is  he  instructed 
in  the  doctrines  of  the  Bible,  and  in  the  best  methods  of  ex¬ 
plaining,  defending,  and  inculcating  them,  the  better  is  he  able 
to  impress  favorably  those  who  have  been  taught  to  believe 
the  elaborate  writings  of  Confucius  and  Mencius,  and  the  ab¬ 
surd  dogmas  of  Tauism  and  Buddhism,  and  to  explain  clearly 
to  them  the  doctrines  of  Jesus,  which  often  seem  unnatural, 
unreasonable,  and  paradoxical — to  refute  their  errors  and  dis¬ 
arm  their  prejudices.  An  ignorant  native  helper,  when  he 
comes  in  conflict  with  an  educated  Confucianist — which  is  not 
uncommon — frequently,  as  far  as  one  can  judge,  does  more 
harm  than  good  if  he  attempts  to  discuss  with  him  the  false 
and  pernicious  maxims  and  sentiments  of  the  ancient  sages 
and  worthies,  and  to  depict  the  pure  and  correct  principles  of 
Christianity.  The  native  preacher  should  be  tolerably  famil¬ 
iar  with  the  Chinese  Classics.  He  should  be  able  to  refer  to 


AN  EDUCATED  NATIVE  MINISTRY  URGENTLY  NEEDED.  407 

them  with  readiness,  and  repeat,  if  circumstances  seem  to  de¬ 
mand,  with  correctness  and  fluency,  many  of  their  most  im¬ 
portant  and  striking  passages  relating  to  moral,  philosophical, 
and  religious  subjects,  in  order  that  he  may  command  the  re¬ 
spect  of  the  educated  men  among  his  auditors,  and  to  show 
them  that  he  does  not  reject  the  sentiments  of  the  Chinese 
ancients  ignorantly,  but  because  he  has  found  better,  purer, 
and  more  correct  sentiments.  An  educated  ministry  is  need¬ 
ed  as  much  in  China  as  in  America  or  England. 

In  view  of  these  principal  considerations,  it  is  highly  im¬ 
portant  that  the  three  kinds  of  schools  already  mentioned 
should  be  established  and  vigorously  sustained  at  all  the  cen¬ 
tral  Mission  Stations  in  China.  One  of  the  peculiar  results  of 
such  schools,  by  the  blessing  of  Providence,  in  due  time  would 
be,  wherever  established  and  properly  sustained,  an  annual  in¬ 
crease  of  able,  educated  native  preachers  and  assistants,  quali¬ 
fied  to  aid  largely  in  the  prosecution  of  the  cause  of  missions 
in  that  empire. 

Foreign  missionaries  can  have  personal  access  to  only  a  very 
small  part  of  the  immense  population  of  that  immense  coun¬ 
try;  but,  by  means  of  tracts  and  books  written  in  the  gener¬ 
al  language,  through  the  agency  of  a  sufficient  body  of  native 
helpers,  the  extent  of  their  influence  will  be  limited  only  by 
the  amount  of  funds  placed  at  their  disposal.  There  is  no  cen¬ 
sorship  of  the  press  in  China,  and  the  profession  of  Christiani¬ 
ty  by  the  Chinese  every  where  has  been  tolerated  by  Imperial 
proclamation.  If  well  written,  and  adapted  to  interest  both  as 
regards  matter  and  manner,  Christian  tracts  and  books  can  be 
circulated  over  the  empire,  and  will  be  read  by  the  reading 
portion  of  its  hundreds  of  millions,  while  the  voice  and  the  life 
of  the  native  helper  who  sells  or  distributes  them  will  illus¬ 
trate  and  enforce  the  doctrines  they  contain.  Alas !  that  the 
number  of  competent  and  educated  native  helpers  is  so  few — 
so  very  few — compared  with  the  magnitude  of  the  land  and 
the  multitude  of  its  people. 

The  most  successful  missions  in  China,  judging  by  the  num¬ 
ber  of  their  credible  converts  from  heathenism,  are  at  Amoy 
and  Ningpo.  At  the  former  port  and  vicinity  there  are  eight 
or  nine  hundred,  and  at  the  latter  port  and  vicinity  there  are 
five  or  six  hundred  native  church  members  in  connection  with 


408 


MISSIONARY  TOPICS. 


the  American  and  the  English  missions.  There  has  been  es¬ 
pecial  care  taken  in  some  of  the  missions  established  at  those 
places  to  instruct  and  train  the  native  helpers  and  the  young 
men  who  have  the  native  ministry  in  view.  The  result  is, 
that  at  the  present  time  there  are  men  at  both  these  consu¬ 
lar  ports  who  are  competent  to  carry  on  the  glorious  work  in 
an  effective  manner,  and  so  as  to  give  great  satisfaction  and 
comfort  to  the  foreign  missionaries  under  whose  care  they  are. 
Without  doubt,  one  of  the  real  reasons  of  the  success  of  the 
Gospel  at  these  places  is  the  fact  that  considerable  attention 
has  been  paid  to  the  instruction  and  the  training  of  promising 
young  Christians  for  the  work  of  native  preachers,  so  that  they 
have  become  able  to  interest  and  impress  favorably  their  coun¬ 
trymen  as  colporteurs  and  helpers  of  the  foreign  missionary. 

As  an  illustration  of  the  manner  and  the  matter  of  the  ad¬ 
dresses  of  native  helpers  in  China,  a  few  notes  are  here  intro¬ 
duced  relating  to  an  ordinary  religious  service  held  one  even¬ 
ing  in  September,  1860,  in  the  Church  of  the  Savior,  located 
in  the  southern  suburbs  of  Fuhchau.  Three  young  men  who 
had  belonged  to  the  boarding-school  which  had  been  connect¬ 
ed  with  the  mission  of  the  American  Board  (1 853-1 858)  ad¬ 
dressed  their  countrymen  on  themes  they  had  selected. 

The  first  speaker,  aged  twenty,  had  a  very  bashful  appear¬ 
ance.  His  delivery  was  rather  monotonous,  and  without  ges¬ 
tures.  His  remarks,  however,  indicated  that  he  was  a  sober 
and  earnest  thinker.  He  took  as  his  subject  the  closing  part 
of  the  fifth  chapter  of  Matthew,  and  explained  at  considerable 
length  the  manner  according  to  which  Jesus  taught  his  disci¬ 
ples  they  should  treat  their  slanderers,  their  persecutors,  and 
their  enemies.  The  way  in  which  he  handled  his  subject,  as 
well  as  the  subject  itself,  interested  and  conciliated  his  audit¬ 
ors.  He  alluded  to  several  popular  customs  of  his  country, 
and  quoted  several  Chinese  maxims  relating  to  the  treatment 
of  enemies  in  China,  and  exhibited  in  marked  and  impressive 
contrast  the  principles  which  the  Savior  laid  down  as  rules  for 
the  guidance  of  his  followers  in  regard  to  those  who  “  cursed,” 
who  “hated,”  and  who  “ despitefully  used  and  persecuted” 
them.  I  could  not  but  be  thankful  for  such  plain  and  earnest 
remarks  on  this  subject,  so  different  from  any  thing  "which  ex¬ 
ists  in  theory  or  practice  among  the  heathen  Chinese. 


THE  PREACHING  OF  NATIVE  HELPERS. 


409' 


The  second  speaker,  aged  twenty-five,  as  far  as  concerned 
his  manner  of  delivery,  was  much  more  pleasing  and  oratorical 
than  the  first.  He  announced  as  his  theme  John,  xv.,  25, 
“ They  hated  me  without  cause”  and  proceeded  to  show  the 
unreasonableness  of  the  common  objections  made  by  the  Chi¬ 
nese  against  Jesus.  He  declared  that  his  text  was  fulfilled  in 
Fuhchau  in  that  Jesus  was  hated  without  a  cause.  While  he 
exposed  in  a  masterly  manner  the  sophistry  of  the  popular  ex¬ 
cuses  and  objections  against  the  Christian  religion,  he  did  not 
fail  to  notice  the  real  reasons  why  the  Chinese  did  not  believe 
in  Christ.  His  words  were  simple,  yet  pointed,  and  his  mean¬ 
ing  unmistakable.  His  appeals  were  bold  and  searching.  I 
felt  grateful  when  he  closed  that  the  truth  had  been  spoken  so 
earnestly,  and  at  the  same  time  so  kindly. 

The  third  speaker,  aged  twenty,  discoursed  from  Matt.,  x., 
28.  His  voice  was  sharp  and  quick,  yet  quite  distinct.  He 
explained  and  enforced  in  a  pleasing  and  direct  manner  the 
duty  of  every  one  to  fear  God  rather  than  man.  He  spoke  of 
the  nature,  the  value,  and  the  immortality  of  the  soul  in  a  way 
which  riveted  the  attention  of  the  congregation.  He  denied 
the  sentiment  which  seems  to  be  entertained,  in  theory  at 
least,  by  not  a  few  learned  Chinese,  that  the  soul  perishes  when 
the  body  dies.  The  audience  listened  with  a  kind  of  wonder¬ 
ing  interest  while  he  urged  them  in  a  bold  and  spirited  man¬ 
ner  to  fear  and  obey  that  Being  “  who  is  able  to  destroy  both 
soul  and  body  in  hell,”  and  not  fear  man,  who  can  only  kill 
the  body,  but  can  not  kill  or  destroy  the  soul. 

What  has  been  said,  as  well  as  what  has  been  left  unsaid  in 
regard  to  the  services  of  that  evening,  illustrate  two  interest¬ 
ing  and  encouraging  facts,  which  are  believed  to  be  eminently 
true  not  only  of  native  helpers  at  Fuhchau,  but  elsewhere  in 
China. 

The  first  fact  is  that  they  select  very  practical  and  import¬ 
ant  subjects  on  which  to  address  their  countrymen.  They  do 
not  love  to  dwell  on  abstruse,  metaphysical,  or  far-fetched,  or 
fanciful  themes,  nor  are  they  fond  of  presenting  doctrinal 
points  and  principles,  except  they  have  an  obvious  and  useful 
bearing  on  the  heart  and  the  life.  There  is  not  much  science, 
or  philosophy,  or  history  embodied  in  their  public  addresses, 
but  there  is  a  great  amount  of  most  important  truth,  relating 

Von.  II.— S 


410 


MISSIONARY  TOPICS. 


to  most  practical  subjects,  propounded,  explained,  and  enforced 
by  them  in  an  earnest  and. kind  manner. 

The  second  fact  is  that  the  native  helpers  are  not  afraid  or 
ashamed  to  speak  out  boldly  for  the  Savior.  They  literally 
and  emphatically  “  stand  up  for  Jesus ”  in  their  public  dis¬ 
courses.  Indeed,  their  addresses  are  usually  so  full  of  Jesus, 
and  contain  so  many  allusions  to  his  life  as  the  only  perfect 
pattern,  and  to  his  doctrines  as  the  only  infallible  and  author¬ 
itative  standard  for  people  of  every  rank  and  of  every  country, 
as  often  to  irritate  many  of  their  hearers.  It  is  a  common  oc¬ 
currence  to  hear  some  of  those  who  have  been  listening  to 
their  remarks  say,  in  substance,  on  leaving,  that  “  of  every  ten 
sentences,  three  or  four  have  Jesus  in  them.”  Another  com¬ 
mon  form  of  expressing  the  same  general  idea  is  that  “  one 
word  out  of  three  or  four  is  Jesus.”  Not  a  few  leave,  in  man¬ 
ifest  anger,  the  church  or  the  chapel  where  they  have  been 
auditors,  uttering  the  above  sentiment,  with  loud  and  vile 
curses  directed  against  the  native  preacher. 

The  Importance  of  special  Prayer  for  Native  Helpers  in 

China. 

Prayer  in  behalf  of  foreign  missionaries ;  of  converts  to 
Christianity  from  heathenism  ;  of  Christian  schools  among  the 
heathen,  and  of  the  heathen  generally,  is  not  uncommon  on 
the  part  of  Christians  living  in  Christian  countries ;  but  espe¬ 
cial  prayer  for  native  helpers  as  a  class ,  laboring  for  the  con¬ 
version  of  their  heathen  countrymen,  is  very  rarely  offered. 
This  subject  is  one  of  great  importance.  There  are  some 
grave  considerations  why  frequent  and  earnest  prayer  in  be¬ 
half  of  such  helpers  in  China  should  be  offered  by  the  Church. 

As  has  been  already  remarked,  native  helpers  are,  under 
God,  the  main  hope  of  the  Church  for  the  evangelization  of 
China.  How  important,  then,  that  suitable  persons  from 
among  converted  Chinese  should  be  raised  up  at  the  right 
time  and  place,  and  in  sufficient  numbers  to  meet  the  growing 
demands  of  the  work,  to  respond  to  the  loud  call  of  Provi¬ 
dence  for  more  laborers  in  that  empire !  Is  it  reasonable  to 
believe  that  that  country  will  be  evangelized  without  impor¬ 
tunate  and  effectual  prayer  on  the  part  of  the  Church  in  be¬ 
half  of  the  native  agents  and  instrumentalities  in  the  work? 


INFLUENCE  OF  PRECEDENT  IN  CHINA. 


411 


Are  the  present  and  the  future  missionaries  in  that  land,  on 
whom  devolve,  and  will  continue  to  devolve,  the  responsibility 
of  selecting,  and  the  labor  of  training  and  superintending  their 
Chinese  helpers,  sufficient  for  such  responsibility  and  such  la¬ 
bor,  unaided  by  the  warm  sympathies  and  the  ardent  prayers 
of  Western  Christians? 

Again,  such  prayer  is  important  on  account  of  the  influence 
of  precedent  in  China.  “As  the  twig  is  bent,  the  tree  is  in¬ 
clined,”  is  an  old  adage  which  has  a  moral  application  of  pe¬ 
culiar  significancy  and  force  in  such  an  empire  as  the  Chinese, 
where  custom  and  precedent  are  generally  more  powerful  than 
law  or  than  right.  The  foundation  should  be  properly  laid  if 
the  superstructure  is  to  be  firm  and  durable.  A  low  standard 
of  personal  piety,  and  of  devotion  to  the  work,  in  those  who 
are  first,  or  among  the  first  to  be  employed  in  any  locality  as 
native  colporteurs  and  native  preachers,  would  be  a  calamity 
to  be  specially  deprecated.  Should  not  a  deep  and  powerful 
interest  be  taken  in  this  matter  by  those  who,  living  in  West¬ 
ern  countries,  are  co-workers  with  the  missionaries  in  the  pro¬ 
motion  of  the  cause  of  Missions  in  that  land  ?  and  ought  not 
they  to  offer  up  special  and  fervent  prayer  in  behalf  of  native 
agents  there,  in  view  of  the  transcendent  importance  of  right¬ 
ly  beginning ,  as  well  as  rightly  carrying  forward  the  work  by 
the  instrumentality  of  converted  Chinese  ? 

There  are  several  peculiar  kinds  of  reproach  against  which 
native  helpers  in  China  must  constantly  contend  in  their  ef¬ 
forts  to  do  good  to  their  unconverted  countrymen.  When 
one  considers  the  nature  of  Chinese  society,  and  the  ingre¬ 
dients  which  constitute  Chinese  character,  he  must  perceive 
that  these  peculiar  reproaches  alluded  to  are  exceedingly  dif¬ 
ficult  to  bear.  While  there  is  nothing  to  be  encountered  in 
China  like  the  India  caste  between  different  classes,  nor  any 
thing  like  the  bloody  animosity  which  prevails  in  Turkey  be¬ 
tween  rival  sects  of  a  spurious  or  degenerated  Christianity,  or 
between  the  Moslems  and  Christians  in  Syria,  there  are  several 
things  of  a  very  trying  and  formidable  character  against  which 
native  helpers  there  must  continually  strive,  and  over  which 
they  must  have  much  grace  in  order  to  triumph.  Only  two 
will  be  mentioned  in  this  connection. 

One  is  the  opprobrium  or  reproach  among  their  countrymen 


412 


MISSIONARY  TOPICS. 


which  springs  from  native  helpers  rejecting  the  teachings  of 
the  ancient  sages,  and  advocating  the  surpassing  value  of  a 
foreign  religion.  To  cast  aside  Confucianism  for  Christianity 
is  little  short  of  treason  in  the  estimation  of  the  learned  Chi¬ 
nese.  Among  them  it  is  exceedingly  popular  to  praise  and 
exalt  the  ancient  Classics,  and  to  profess  adherence  to  their 
maxims  and  principles  as  amply  sufficient  for  the  wants  of  the 
Chinese.  For  a  Chinaman  to  exalt  the  doctrines  of  Jesus 
above  the  principles  of  Confucius  and  Mencius,  and  to  teach 
them  to  be  the  only  proper  and  sufficient  rule  of  life  for  all 
mankind,  is  regarded  as  almost  synonymous  with  rebellion 
against  the  empire.  A  common  and  very  odious  charge  urged 
against  the  native  Christians  generally,  and  the  native  helpers 
particularly,  is  that  they  have  turned  their  backs  upon  the 
sages  and  the  worthies  of  their  own  country,  and  have  sub¬ 
mitted  to  the  domination  of  outside  barbarians. 

Again  :  to  espouse  the  religion  of  Jesus  involves  not  only 
the  disuse,  but  the  rejection  of  the  ancestral  tablet  as  an  ob¬ 
ject  of  worship.  This  course  is  reckoned  a  crime  against  the 
dictates  of  reason  and  the  instincts  of  nature,  subjecting  the 
native  helpers  to  reproach  as  destitute  of  filial  affection  for 
their  parents,  if  dead,  and  of  proper  reverence  for  the  memory 
of  their  deceased  ancestors.  Now  to  teach  men  publicly,  as 
native  helpers  do  teach,  that  the  tablet  of  ancestors  should 
on  no  account  and  under  no  circumstances  be  worshiped  by 
their  posterity,  brings  down  upon  them  great,  constant,  and 
peculiar  reproach.  The  taunt  of  being  unfilial  and  undutiful, 
though  they  know  they  are  not,  is  exceedingly  difficult  for 
them  to  endure.  They  are  ever  ready,  when  circumstances 
seem  to  favor,  to  deny  the  implication,  and  to  show  the  real 
nature  of  filial  piety,  and  the  entire  compatibility  of  rejecting 
the  ancestral  tablet  with  the  highest  and  the  truest  affection 
for  their  parents  if  still  living,  and  of  reverence  for  their  mem¬ 
ory  if  already  departed. 

There  are  two  dangers  or  temptations  of  great  magnitude 
.which  beset  native  helpers  in  China,  and  against  which  they 
should  constantly  guard.  One  is  the  danger  of  a  kind  of’ 
pride  or  self-conceit,  and  the  other  is  the  temptation  of  being 
unduly  influenced  by  a  desire  for  pecuniary  profit  when  about 
deciding  to  become,  and  after  they  have  decided  to  become, 


NATIVE  HELPERS  A  NEW  AND  DISTINCT  CLASS.  413 


assistants  in  the  work  of  preaching  the  Gospel  to  their  coun¬ 
trymen. 

They  are  liable  to  become  proud  and  conceited  in  conse¬ 
quence  of  the  change  in  their  relative  social  condition  which 
occurs  when  they  begin  to  labor  directly  and  publicly  as  help¬ 
ers  under  the  care  and  direction  of  the  foreign  missionary. 
Supported  by  funds  from  abroad,  and  openly  connected  with 
foreigners,  coming  to  no  inconsiderable  extent  under  their  pro¬ 
tection,  and  being  frequently  in  their  society,  and  having  in  a 
great  degree  their  personal  friendship,  and  confidence,  and 
sympathy,  there  is  danger,  very  great  danger  in  the  nature  of 
things,  lest  they  fail  of  being  as  meek  and  humble  while  labor¬ 
ing  among  their  countrymen  as  they  ought  to  be  in  order  to 
the  highest  success  in  their  efforts  to  conciliate  and  influence 
those  to  whom  they  preach  the  Gospel.  They  are  put  for¬ 
ward  by  foreigners  as  teachers  of  their  countrymen,  pointing 
out  their  vices,  their  superstitions,  and  their  idolatries,  reprov¬ 
ing  them  for  these  things,  and  recommending  to  them  the  re¬ 
ligion  of  Jesus.  This  position  naturally  begets  a  feeling  of 
self-importance  and  superiority,  especially  as  there  is  nothing 
in  social  life  in  China  similar  to  the  position  they  occupy .* 
They  are  a  new  and  distinct  class ,  so  to  speak,  which  has  cer¬ 
tain  peculiar  privileges — those  which  belong  to  reformers  and 

*  Connected  with  neither  the  Confucian,  Rationalist,  or  Buddhist  relig¬ 
ions  at  Fuhchau  is  there  any  provision  made  for  instructing  the  mass  of  the 
population  by  public  lectures  or  discourses  on  moral  and  religious  subjects. 
The  nearest  approach  to  public  instruction  which  exists  among  the  Chinese 
there,  and,  as  a  general  remark,  every  where  in  the  empire  as  a  native  in¬ 
stitution,  is  that  of  a  kind  of  book-reading  or  story-telling,  performed  by  a 
low  class  of  men,  who  engage  in  such  an  occupation  as  a  means  of  gaining  a 
living.  In  the  evening  the  reader  or  story-teller  takes  his  position  in  some 
conspicuous  place  by  the  side  of  the  public  narrow  street — oftentimes  near  a 
public  resting-place  or  tea-stand,  where  a  few  rough  benches  are  available — 
and  the  Chinamen  who  have  leisure,  and  are  willing  to  pay  each  a  small 
fraction  of  a  cent  for  the  intellectual  entertainment,  stop  and  listen  a  while 
as  he  reads  from  some  historical  romance,  or  from  some  moral,  or  rather  im¬ 
moral  story-book.  Occasionally  he  is  invited  to  private  houses,  where  he 
recites  his  tales  for  a  small  pecuniary  compensation  to  the  females  of  the- 
families  of  the  neighborhood  for  their  amusement,  not  for  their  mental,  moral, 
or  religious  profit.  The  priests  do  not  deliver  to  public  congregations  moral 
or  religious  addresses  on  any  of  the  doctrines  or  dogmas  of  their  religious 
systems. 


414 


MISSIONARY  TOPICS. 


exhorters  every  where.  They  are  not  responsible  to  their 
countrymen  for  the  manner  in  which  they  spend  their  time, 
nor  do  they  look  to  them  for  their  salaries.  It  is  not  difficult 
to  perceive  that  they  need  much  grace  from  above  to  keep 
humble,  and  to  exhibit  in  this  marked  change  in  their  social 
position  the  spirit  of  the  meek  and  lowly  Jesus  as  they  engage 
in  labors  for  the  salvation  of  their  deluded  countrymen. 

Again  :  native  helpers  are  under  strong  temptation  to  be  un¬ 
duly  influenced  by  the  love  of  money  rather  than  the  love  of 
souls.  It  is  a  common  remark  among  heathen  Chinese  that 
those  who  are  employed  as  Christian  school-teachers,  or  col¬ 
porteurs,  or.  preachers,  only  perform  such  work  for  the  sake 
of  the  gain  which  it  brings  them,  very  much  as  they  charge 
the  native  church  members  indiscriminately  with  the  profes¬ 
sion  of  Christianity  solely  on  account  of  the  money  they  are 
believed  to  receive,  or  the  pecuniary  advantage  they  are  as¬ 
serted  to  enjoy  in  some  way,  in  return  for  having  abjured  the 
religion  of  their  ancestors  and  having  embraced  the  Gospel. 
Native  helpers  are  frequently  explicitly  told  that  they  wor¬ 
ship  Jesus  and  speak  favorably  of  his  doctrines  because  they 
are  paid  for  it.  They  are  often  addressed  substantially  thus  : 
“  You  are  supported  by  those  who  worship  Jesus,  and  of  course 
you  profess  attachment  to  the  doctrines  they  preach.  You 
eat  Jesus’s  rice,  and  you  speak  Jesus’s  words.  Nii  siah 
Iasu  ki  puong;  nti  kong  Iasu  ki  ua.”  As  Satan  plainly  inti¬ 
mated  to  the  Lord  concerning  Job  in  ancient  times,  so  their 
heathen  counti’ymen  slanderously  report  concerning  the  native 
church  members  that  they  do  not  “fear  God  for  naught.” 

There  is  nothing  in  all  this  but  an  imputation  to  the  convert 
from  heathenism  of  a  principle  of  action  universally  professed 
and  practiced  among  the  Chinese.  An  incident  will  illustrate 
the  idea  intended  to  be  conveyed.  Several  years  ago  a  young 
man  engaged  in  a  clothing-store  applied  to  me  for  employ¬ 
ment,  with  the  statement  that  he  only  asked  twenty  thousand 
cash  besides  his  board  per  annum.  To  the  reply  that  he  was 
not  trustworthy,  and  that  he  was  not  a  truth-telling  man,  he 
replied  in  a  very  confidential  tone,  uIf  I  was  employed  by  you 
I  would  speak  in  a  manner  agreeable  to  your  interest If  I 
work  here ,  I  of  course  must  say  what  is  for  the  interests  of  the 
store-keeper.  I  would  lie  for  you  as  I  now  lie  for  him!” 


NATIVE  HELPERS  AS  PREACHING  MERELY  FOR  PAY.  415 

The  native  preacher  is  not  often  regarded  by  strangers  to 
him,  nor  by  many  of  his  heathen  acquaintances  and  relatives, 
as  sincere  in  his  profession  of  personal  interest  in  the  truths 
he  explains  and  enforces.  He  is  almost  universally  believed 
to  hire  himself  out  to  instruct  his  countrymen  in  the  doctrines 
of  Jesus  for  gain,  in  precisely  the  same  sense  that  others  fol¬ 
low  a  trade  or  profession  for  its  pecuniary  profits.  Hence  the 
very  frequent  inquiry  made  of  them  privately  and  publicly, 
How  much  do  you  receive  per  month  ?  They  are  not  usually 
believed  when  they  mention  the  sum  as  five,  six,  or  seven  dol¬ 
lars  per  month — which  they  actually  do  receive.  From  this 
mercenary  view  arises  the  expectation  and  belief  that  those 
who  embrace,  and  especially  those  who  preach  the  foreign 
doctrines,  make  a  great  deal  of  money  by  so  doing.  The 
mass  of  the  Chinese  ignore  sincerity  of  heart  in  worshiping 
Jesus,  judging  native  Christians  by  their  own  selfish  and 
heartless  standard  ;  that  is,  by  what  many  of  them  would  be 
willing  to  do  themselves  if  they  could  obtain  an  opportunity. 

The  Chinese  generally  admit  that  it  is  allowable  for  them 
to  teach  the  doctrines  of  the  Bible  for  the  sake  of  the  pecuni¬ 
ary  remuneration.  Hence  heathen  literati  can  be  obtained  in 
any  numbers  desirable  to  teach  in  schools  where  Christian 
books  are  used.  But  to  explain  and  enforce  in  public  the 
doctrines  of  the  Bible  in  the  love  of  the  truth,  and  with  the 
hope  of  interesting  those  who  listen  and  impressing  them  with 
the  transcendent  importance  of  faith  in  the  Savior  and  obe¬ 
dience  to  his  precepts,  is  something  beyond  comprehension  on 
the  part  of  most  Chinese.  If  the  hearers  suspect  that  the  na¬ 
tive  preacher  believes  what  he  earnestly  proclaims,  their  vio¬ 
lent  anger  is  often  aroused.  They  consider  it  to  be  of  no 
practical  consequence  if  he  only  exhorts  for  the  pay  he  re¬ 
ceives  ;  but  to  be  sincere  and  honest  in  his  professions  is  en¬ 
tirely  inadmissible ! 

Mr.  Hung,  a  young  literary  man  of  ability,  who  died  in 
1858  in  the  triumphs  of  faith,  exclaiming  “Heavenly  temple! 
heavenly  Father !” — one  of  the  four  who  constituted  the  first 
native  church  connected  with  the  American  Boai’d  at  Fuh- 
chau — was  once  engaged  as  a  native  helper  in  addressing  a 
company  of  his  countrymen.  Another  of  the  literary  class, 
having  listened  until  the  address  was  finished,  and  suspecting, 


416 


MISSIONARY  TOPICS. 


from  the  unequivocal  language  and  earnest  manner  of  Mr. 
Hung,  that  he  was  really  a  believer  in  the  doctrines  he  pre¬ 
sented,  approached  him,  and  inquired  whether  he  actually  was 
a  believer,  or  whether  he  only  exhorted  as  a  means  of  obtain¬ 
ing  a  living,  intimating  that  if  he  did  not  believe  what  he 
preached  his  course  was  allowable,  but  if  he  did  believe  it  his 
conduct  could  not  be  tolerated  ;  for,  said  he,  in  a  very  resolute 
and  significant  manner,  “  We  Chinese  must  be  disciples  of  Con¬ 
fucius.''’ 

It  should  not  be  inferred,  from  any  thing  said  or  suggested, 
that  the  native  helpers,  by  their  language  or  their  manner,  do 
evince  a  want  of  sincerity  or  of  interest  in  the  Gospel.  If 
such  were  the  case,  that  their  hearers  should  listen  to  them 
with  cool  indifference,  and  charge  them  with  mercenary  con¬ 
siderations  in  preaching,  would  be  both  expected  and  de¬ 
served,  and  they  would  not  long  be  retained  in  the  capacity 
of  assistants  to  the  foreign  missionary.  But,  notwithstanding 
their  apparent  sincerity  and  their  manifest  interest  in  the 
truths  they  enforce,  their  solemn  messages  are  often  repulsed 
and  their  earnest  appeals  excused  by  the  saying  or  the  feeling 
on  the  part  of  their  hearers,  “You  eat  Jesus’s  rice,  and  of 
course  you  speak  his  wTords.” 

It  must  be  evident  that  native  helpers  of  every  class  in 
China  need  much  grace  to  bear  in  a  proper  manner  the  taunts 
and  the  obloquy  of  exchanging  the  ancestral  tablet  and  the 
maxims  of  Confucius  for  Christianity;  much  grace  to  enable 
them  to  walk  humbly,  and  to  preach  so  that  those  who  hear 
them  may  be  impressed  with  their  sincerity  and  the  import¬ 
ance  of  their  words ;  much  grace  to  lead  them  to  teach  the 
Gospel  infinitely  more  from  love  to  the  Savior  and  from  love 
to  souls  than  from  a  sordid  and  commercial  regard  for  the  re¬ 
muneration  they  receive. 

Enough  has  been  adduced  to  indicate  the  vast  importance 
of  special  prayer  in  behalf  of  native  helpers  in  the  missionary 
work  in  China.  Such  prayer,  if  offered  often  and  earnestly  by 
the  Church  in  Western  lands,  would  greatly  encourage  the 
missionaries  in  the  responsible  and  onerous  work  of  selecting, 
training,  and  superintending  them.  It  would  also  stimulate 
the  helpers  themselves  to  greater  fidelity  and  zeal  belaboring 
among  their  countrymen,  in  struggling  against  their  peculiar 


BENEFITS  OF  PRAYER  FOR  NATIVE  HELPERS.  417 

temptations  and  dangers,  and  in  enduring  with  a  Christ-like 
spirit  the  various  peculiar  reproaches  heaped  upon  them. 
And,  above  all,  who  can  doubt  ?  (for  God  is  the  hearer  and 
the  answerer  of  fervent  and  importunate  prayer),  it  would  re¬ 
sult  in  the  bestowment  upon  them  of  signal  grace  from  the 
Giver  of  all  spiritual  mercies,  and  thus  largely  accelerate  the 
spread  of  the  Gospel  among  the  hundreds  of  millions  of  men 
in  the  empire  of  China. 


S  2 


418 


MISSIONARY  TOPICS. 


CHAPTER  XVIII. 
missionary  topics — Continued. 

Peculiar  or  extraordinary  Obstacles  to  the  rapid  Evangelization  of  the  Chinese  : 
The  Spread  of  the  Gospel  in  China  seemingly  slow  compared  with  most 
Mission  Fields. — The  Church  partially  discouraged. — Six  peculiar  op  ex¬ 
traordinary  Obstacles :  1.  Chinese  Language ;  2.  National  Vanity  of  the 
Chinese ;  3.  Posthumous  Influence  of  Confucius,  Mencius,  and  other 
Scholars  of  Antiquity;  4.  Universality  of  the  Worship  of  the  ancestral 
Dead ;  5.  Influence  of  systematized  Superstitions  and  idolatrous  Educa¬ 
tion  ;  6.  Difficulty  of  Influencing  large  and  intelligent  Masses  against 
their  Prejudices  and  their  Convictions. — The  Church,  in  considering  the 
success  of  Missions  in  China,  should  also  consider  the  Obstacles. — The 
Duty  of  the  Church  in  view  of  these  peculiar  and  extraordinary  Obstacles  in 
China:  The  Obstacles  an  Argument  for  increased  Activity  and  Zeal  in  the 
Work  of  Missions  there.— Twelve  central  Stations  already  occupied. — Six 
consular  Ports  for  six  Years  unsupplied  with  Missionaries. — Interest  in 
Chinese  Missions  on  the  Part  of  the  Church  disproportionate  and  inade¬ 
quate. — Several  important  Questions  for  the  pious  Reader  to  ponder. — 
Escaping  Scylla,  yet  not  avoiding  Charybdis. — Imitating  the  Jew  and  the 
Lcvite  in  preference  to  the  Samaritan. — China  an  “uninteresting  Field,” 
and  the  Chinese  an  “unattractive  People.” — “The  Chinese  like  a  dumb 
Beggar,  whose  Necessities  only  plead  for  him.” — Supposition. — China  has 
no  scriptural  Associations  to  excite  the  Interest  and  the  Prayers  of  the 
Church. — China  the  Gibraltar,  the  Sebastopol  of  Heathenism.— Why  the 
best  Men  in  Christendom  are  needed  as  Missionaries  there. — Opium  and 
Missions. — Pious  Tea-drinkers  and  Heathen  Tea-pickers. — Prayer  in  be¬ 
half  of  the  Chinese  important  every  Saturday  Evening  in  America,  be¬ 
cause  it  is  then  Sabbath  Morning  in  China. — The  Church  should  be  en¬ 
couraged  by  the  favorable  Signs  of  the  Times  in  regard  to  China. 

Peculiar  or  extraordinary  Obstacles  to  the  rapid  Evangeliza¬ 
tion  of  the  Chinese. 

Christianity  makes  but  slow  progress  in  China.  The 
heavy  mass  of  stereotyped  superstition  and  idolatry  there 
does  not  give  way  readily  and  rapidly  to  its  purifying  and  ele¬ 
vating  truths.  Facts  show  this  most  conclusively,  and,  were 
it  not  for  the  promises  of  the  Bible,  most  discouragin^ly. 

The  baptism  of  the  first  Chinese  convert  occurred  seven 
years,  and  the  organization  of  the  first  Christian  church  in 


PEC ULIAKITES  OF  THE  CHINESE  LANGUAGE.  419 


China  occurred  twenty-eight  years  after  the  arrival  of  Rev. 
Dr.  Morrison,  the  pioneer  of  Protestant  missionaries,  at  Can¬ 
ton,  in  1807.  At  Fuhchau  over  nine  years  elapsed  between 
the  commencement  of  Protestant  missions  and  the  baptism  of 
the  first  Chinaman  there  in  1856.  The  present  number  of  liv¬ 
ing  and  credible  converts  in  China — less  than  three  thousand 
— is  small  when  compared  with  the  number  in  some  other  mis¬ 
sion  fields,  where  the  amount  of  labor  and  the  length  of  time 
expended  has  been  not  as  large. 

The  Church  has  been  disappointed,  though  not  discouraged, 
unless  in  a  modified  sense,  by  the  want  of  more  numerous  vis¬ 
ible  fruits  of  her  liberality  and  her  prayers,  and  the  labors  of 
her  sons  and  daughters  in  that  land.  Is  it  not  a  legitimate 
subject  of  inquiry  whether  there  be  not  some  great  and  pecul¬ 
iar  obstacles  to  the  progress  of  Christianity  in  China,  which 
either  do  not  exist  in  other  lands,  or  which,  if  they  exist  in 
kind,  do  not  have  the  same  degree  of  prominence  and  of  pow¬ 
er  as  in  that  empire  ? 

For  many  years  it  has  seemed  to  me  that  there  are  several 
obstacles,  peculiar  in  their  nature  and  extraordinary  in  their 
power,  which — speaking  after  the  manner  of  men — retard  the 
progress  of  the  Gospel  among  the  Chinese.  Some  of  these 
Avill  be  mentioned  with  brevity. 

1.  Among  the  most  prominent  of  these  obstacles  may  be 
placed  the  Chinese  language.  The  absence  of  an  alphabet ; 
the  large  number  of  its  arbitrary  characters  ;  the  peculiar 
tones  and  inflections,  and  aspirated  and  guttural  modulations 
necessary  to  be  carefully  observed  ;  the  peculiarities  in  regard 
to  number,  case,  declension,  and  conjugation,  when  compared 
with  most  other  languages;  and  the  difference  between  the 
spoken  and  the  written  language  as  regards  both  idiom  and 
pronunciation,  in  the  same  as  well  as  in  different  parts  of  the 
empire,  all  combine  to  render  the  acquisition  of  the  Chinese 
language  very  difficult  for  an  adult  foreigner. 

After  the  missionary  has  acquired  a  tolerable  acquaintance 
with  the  spoken  language,  and  sufficient  for  general  use  in  re¬ 
gard  to  other  subjects,  he  experiences  great  difficulty  in  com¬ 
municating  evangelical  and  spiritual  truths  through  its  medi¬ 
um,  from  the  fact  that  its  words  and  phrases  are  to  a  great  ex¬ 
tent  not  well  adapted  to  convey  such  sentiments.  He  not  un- 


420 


MISSIONARY  TOPICS. 


frequently  finds  it  impossible  to  find  suitable  terms  to  teach 
clearly  the  distinctive  and  peculiar  truths  of  the  Bible.  The 
invention  of  the  Chinese  language  has  been  ascribed  to  the 
devil ,  who  endeavored  by  it  to  prevent  the  prevalence  of 
Christianity  in  a  country  where  he  has  so  many  zealous  and 
able  subjects. 

That  the  language  is  a  great  obstacle  to  the  progress  of 
Christianity  is  evident  from  the  simple  statement  that  some 
of  the  most  learned  scholars  in  the  Chinese  believe  that  it  does 
not  contain  terms  corresponding  to  the  Hebrew  and  the  Greek 
terms  for  God  and  for  Holy  Spirit,  for  use  in  translations  of 
the  Scriptures,  and  generally  m  missionary  work ;  hence  a 
great  diversity  of  theory  and  of  pi-actice  is  found,  both  in  re¬ 
gard  to  printing  and  in  preaching,  as  to  Chinese  terms  to  de¬ 
note  God  and  Holy  Spirit — in  different  parts  of  the  empire  not 
only,  but  sometimes  among  missionaries  living  in  the  same 
city.  There  is  also  a  wide  difference  relating  to  the  best  kind 
of  style  for  use  in  translating  the  Bible,  and  in  preparing  tracts 
and  books,  in  order  to  promote  to  the  best  advantage  the 
cause  of  Christianity  among  the  people. 

2.  Another  obstacle  to  the  spread  of  the  Gospel  among  the 
Chinese  is  their  national  vanity.  This  is  one  of  their  most 
prominent  characteristics  as  a  people,  and  exerts  a  most  power¬ 
ful  influence  over  them  in  regard  to  all  that  relates  to  foreign 
lands.  It  is  manifested  in  their  treatment  o#  foreigners,  and 
in  the  epithets  they  apply  to  them.  In  some  parts  of  the  em¬ 
pire  they  frequently  speak  of  foreigners  as  “  foreign  devils,”  or 
“  white  foreign  devils,”  and  in  all  sections  insulting  or  deroga¬ 
tory  expressions  are  commonly  applied  to  them.  A  term  used 
formerly  very  often  in  official  documents  relating  to  foreign¬ 
ers  means  “barbarians.”  They  have  not  been  accustomed  to 
acknowledge  any  foreign  nation  as  their  equal  in  dignity,  in¬ 
fluence,  or  importance.  For  ages  they  have  been  in  the  habit 
of  treating  foreigners  with  insult  and  contempt  when  not  pre¬ 
vented  by  their  fears  or  their  pecuniary  interests.  They  have 
flattered  themselves  with  the  idea  that  all  foreign  nations  were 
in  a  sense  their  tributaries  or  subjects.  The  history  of  their 
intercourse  with  the  most  important  powers  on  the  continent 
of  Europe  and  with  the  United  States  furnishes  many  amus¬ 
ing  and  striking  examples  of  their  national  pride  and  egotism. 


THEIR  NATIONAL  EGOTISM  ILLUSTRATED. 


421 


This  trait  of  their  character  is  also  exhibited  in  the  names 
they  love  to  give  to  their  own  country.  The  most  popular 
term  by  which  they  designate  their  country  is  “  the  Middle 
Kingdom,”  from  the  notion  that  it  is  situated  in  the  centre  of 
the  world.  They  sometimes  speak  of  it  as  “the  Inner  Land,” 
and  as  “the  Flowery  Country.”  The  Chinese  map  of  the 
world  is  in  the  shape  of  a  parallelogram,  of  the  habitable  part 
of  which  China  occupies  some  nine  tenths  or  more,  and  is 
placed  in  its  centre.  Some  foreign  countries  are  indicated  by 
small  spots  in  the  oceans  which  surround  China,  and  not  far 
from  its  outside  boundaries.  England,  for  example,  is  denoted 
by  a  spot  about  as  large  as  one's  tliumb-nail  in  the  northwest 
corner  of  the  map,  and  about  as  far  from  the  boundary  of  Chi¬ 
na  as  is  the  distance  across  one  of  its  provinces.  The  United 
States  of  America  is  nowhere !  They  generally  use  the  ex¬ 
pression  '•'‘under  the  heavens"  to  indicate  exclusively  their  own 
country,  and  as  though  it  comprised  all  under  heaven.  They 
believe  that  their  country  is  under  the  especial  care  of  Heaven, 
and  that  Heaven  appoints  the  ruling  family,  and  has  a  predom¬ 
inant  influence  in  the  administration  of  its  government.  One 
of  the  pompous  and  blasphemous  titles  of  the  emperor  is  “the 
Son  of  Heaven.” 

A  short  extract  from  one  of  their  most  popular  essayists 
(taken  from  a  translation  made  by  another)  will  illustrate  the 
extraordinary  feature  of  their  national  character  now  under 
consideration  better  than  any  mere  description  can  do. 

“I  felicitate  myself  that  I  was  born  in  China,  and  constant¬ 
ly  think  how  very  different  it  would  have  been  with  me  if  I 
had  been  born  beyond  the  seas  in  some  remote  part  of  the 
earth,  where  the  people,  far  removed  from  the  converting  max¬ 
ims  of  the  ancient  kings,  and  ignorant  of  the  domestic  rela¬ 
tions,  are  clothed  with  the  leaves  of.  plants,  eat  wood,  dwell  in 
the  wilderness,  and  live  in  the  holes  of  the  earth  ;  though  born 
in  the  world,  in  such  a  condition  I  should  not  have  been  dif¬ 
ferent  from  the  beasts  of  the  field.  But  now,  happily,  I  have 
been  born  in  the  Middle  Kingdom.  I  have  a  house  to  live  in  ; 
have  food,  and  drink,  and  elegant  furniture ;  have  clothing, 
and  caps,  and  infinite  blessings.  Truly  the  highest  felicity  is 
mine.” 

However  extravagant  and  ridiculous  these  exhibitions  of 


422 


MISSIONARY  TOPICS. 


their  national  egotism  and  pride  may  be  in  the  estimation  of 
people  of  other  nations,  they  commend  themselves  to  the 
minds  of  the  Chinese  with  great  force,  and  seem  eminently 
just  and  pertinent.  They  consider  that  they  are  the  most  po¬ 
lite,  polished,  and  civilized  nation  in  the  world.  They  claim 
that  their  government  is  the  most  paternal,  and  therefore  the 
best,  and  that  their  empire  is  the  oldest  under  the  whole  heav¬ 
ens,  and  therefore  the  most  stable;  and  beyond  all  question 
their  authentic  history  does  extend  farther  into  the  ages  of 
antiquity  than  that  of  any  other  existing  kingdom  or  empire. 
They  boast  of  the  superior  wisdom  of  their  philosophers,  and 
the  profound  erudition  of  their  sages  and  worthies  in  all  that 
is  really  valuable  for  their  use  and  really  worthy  of  their  ac¬ 
quisition.  Proud  of  their  antiquity  and  of  their  ancient  liter¬ 
ature,  and  ignorant,  to  a  very  great  extent,  of  the  true  condi¬ 
tion  and  character  of  Western  nations,  they  regard  foreigners 
as  immensely  inferior  in  many  respects,  and  quite  unfitted  to 
instruct  them  in  regard  to  what  is  and  what  is  not  sound  and 
important  doctrine,  although  they  readily  admit  the  vast  su¬ 
periority  of  foreigners  as  to  attainments  in  science,  and  in  the 
manufacture  of  mechanical  implements,  and  in  zeal  in  com¬ 
merce.  But  what  are  all  these  things  worth  in  comparison 
with  the  wisdom  contained  in  their  ancient  writings! 

It  is  not  difficult  to  perceive  that  these  peculiar  notions  of 
their  national  superiority  must  constitute  a  great  impediment 
to  the  speedy  reception  of  doctrines  imported  and  recommend¬ 
ed  by  foreigners. 

3.  Another  obstacle  to  the  adoption  of  the  sentiments  of 
the  Bible  (nearly  related  to  the  preceding,  but  so  different  as 
to  justify  a  separate  notice)  is  the  posthumous  influence  of 
Confucius  and  Mencius ,  and  other  worthies  of  antiquity. 

Doubtless  no  man  has  ever  exerted  a  greater  aud  more 
lasting  influence  than  Confucius  if  the  number  of  centuries, 
and  the  hundreds  of  millions  of  men  that  have  been  affected 
and  directed  by  his  writings  are  considered.  The  laws  of  the 
Middle  Kingdom  for  nearly,  if  not  quite  a  score  of  centuries, 
have  been  professedly  interpreted,  if  not  actually  modeled,  ac¬ 
cording  to  the  principles  he  inculcated.  Many  of  the  present 
peculiar  usages  and  opinions  of  the  people,  if  not  originally 
derived  from  his  writings,  are  justified  and  explained  in  ac- 


INFLUENCE  OF  CONFUCIUS. 


423 


cordance  with  the  meaning  of  his  sayings.  This  one  man, 
more  than  any  other,  has  made  the  Chinese  mind,  and  the  Chi¬ 
nese  literature,  and  the  Chinese  government  essentially  what 
they  are  at  the  present  day.  His  maxims  are  regarded  as  per¬ 
fect  in  their  adaptation  to  the  wants  of  society  and  of  govern¬ 
ment  as  found  in  China,  and  therefore  to  be  preferred  to  any 
which  men  from  an  “  outside”  country  can  furnish  for  the  in¬ 
habitants  of  the  “  Inner  Land.” 

Perhaps  somewhat  of  an  adequate  idea  of  the  regard  with 
which  the  Chinese  cherish  the  memory  of  the  sage  may  be 
gathered  from  a  stanza  found  in  the  Sacrificial  Ritual,  transla¬ 
ted  by  Dr. Williams  in  his  “Middle  Kingdom,”  as  follows: 

“Confucius!  Confucius!  How  great  is  Confucius ! 

Before  Confucius  there  never  was  a  Confucius! 

Since  Confucius  there  never  has  been  a  Confucius ! 

Confucius!  Confucius!  How  great  is  Confucius !” 

An  incident  which  occurred  in  1835  strikingly  illustrates 
the  powerful  influence  of  Confucius  over  the  minds  of  his 
countrymen  of  the  present  century.  Some  missionaries,  on 
entering  a  village  in  Shantung,  the  native  province  of  this  phi¬ 
losopher,  met  two  aged  men,  who  declined  to  receive  some  re¬ 
ligious  tracts  which  were  proffered  with  the  remark,  “  We 
have  seen  your  books ,  and  neither  desire  nor  approve  them. 
In  the  instructions  of  our  sage  we  have  sufficient ,  and  they  are 
far  superior  to  any  foreign  doctrines  you  can  bring!  How 
often  this  feeling  has  been  exhibited  in  the  conduct  of  literary 
Chinese,  even  though  not  expressed  in  words,  many  a  mission¬ 
ary  can  testify,  when  he  has  proffered  them  portions  of  the 
sacred  Scriptures  or  religious  tracts.  How  often  has  he  been 
told,  perhaps  in  the  very  language,  that  “  they  knew  Confu¬ 
cius bid  did  not  know  Jesus  f  or  that  “  they  understood  how 
to  read  the  words  of  Confucius ,  but  did  not  understand  how 
to  read  the  words  of  Jesus! 

Next  to  the  influence  of  Confucius  comes,  in  importance 
and  extent,  that  of  Mencius.  His  writings,  as  well  as  those  of 
Confucius,  are  memorized  by  Chinese  students,  and  made  the 
subject-matter  of  the  literary  essays  which  they  prepare  for 
the  regular  triennial  examinations  for  the  successive  degrees^ 
of  bachelor  and  master  of  arts,  and  doctor  of  laws  d  la  Chi- 
rtois. 


424 


MISSIONARY  TOPICS. 


Confucius  is  an  object  of  worship  by  school-boys,  literary 
men,  and  by  officers  of  government  in  China. 

These  facts  render  the  Chinese  very  averse  to  exchanging 
their  long-tried  customs  and  opinions,  derived  from  the  writ¬ 
ings  of  their  ancient  sages  and  worthies,  for  the  novel  doc¬ 
trines  and  practices  enjoined  in  the  Bible. 

4.  But  perhaps  the  greatest  of  the  peculiar  obstacles  to  the 
rapid  evangelization  of  the  Chinese  is  to  be  found  in  the  wor¬ 
ship  of  their  deceased  ancestors.  The  medium  used  is  gener¬ 
ally  the  ancestral  tablet.  Before  the  tablet  in  the  family  of 
the  eldest  son,  incense,  candles,  and  mock-money,  if  not  daily, 
are  frequently  burned,  accompanied  usually  by  kneeling  and 
bowing — in  fact,  forming  a  kind  of  family  prayer.  Generally 
on  the  first  and  fifteenth  of  every  Chinese  month,  and  at  the 
recurrence  of  the  principal  festivals  throughout  the  year,  and 
on  several  other  fixed  times,  the  most  important  and  popular 
of  which  is  the  annual  worship  at  the.  tombs  of  the  venerated 
dead  in  the  spring,  various  offerings  are  made  before  the  tab¬ 
lets  which  personate  the  deceased.  The  respect  shown  every 
where,  in  theory  and  in  outward  appearance,  to  one’s  parents 
while  living,  the  regard  cherished  for  their  memory  after  they 
are  dead,  and  the  worship  performed  before  their  tablets  for 
three  or  five  generations,  have  long  since  assumed  the  charac¬ 
ter  of  a  superstitious  and  idolatrous,  and  therefore  sinful  rev¬ 
erence. 

Habituated  as  the  Chinese  are  from  early  childhood  to  rev¬ 
erence  the  family  tablets  and  the  family  tombs,  these  practices 
are  associated  with  all  that  is  dear  and  sacred  relating  to  the 
honored  dead.  Add  to  this  feeling  that  arising  from  the  re¬ 
flection  that  their  own  graves  will  not  be  forgotten  nor  neg¬ 
lected,  and  that  their  own  tablets  will  not  be  left  unworshiped 
when  they  are  dead,  and  it  will  not  be  difficult  to  form  some 
idea  of  the  unwillingness  of  the  unconverted  Chinese  to  desist 
from  these  ceremonies  and  denounce  them.  They  have  been 
sanctioned  by  universal  usage  from  almost  immemorial  ages, 
by  the  bias  of  education,  and  by  the  promptings  of  a  pervert¬ 
ed  filial  affection.  A  refusal  to  practice  the  customary  rites  is 
liable  to  be  regarded  as  a  sufficient  cause  for  prosecution  be¬ 
fore  the  civil  magistrate  on  the  charge  of  a  want  of  filial  piety. 
He  who  declines,  from  conscientious  and  religious  scruples,  to 


EDUCATION  SUPERSTITIOUS  AND  IDOLATROUS.  425 


conform  with  the  established  and  popular  customs  of  paying 
divine  honors  before  the  ancestral  tablet  and  the  ancestral 
tomb,  is  pronounced  an  ingrate,  destitute  of  filial  love,  and 
worse  than  a  brute.  He  is  sure  to  receive  insult,  reproach, 
and  persecution  from  family  relatives  and  hitherto  personal 
friends.  He  always  suffers  in  his  reputation,  and  in  his  busi¬ 
ness  and  property. 

The  worship  of  the  ancestral  dead,  having  such  an  exceed¬ 
ingly  strong  hold  upon  the  affections  of  the  Chinese  of  all 
classes  of  society,  constitutes,  except  to  the  eye  of  faith,  an  insu¬ 
perable  barrier  to  the  reception  of  the  Gospel  by  that  empire. 

5.  Another  great  obstacle  to  the  speedy  conversion  of  the 
Chinese  is  their  systematized ,  superstitious ,  and  idolatrous  ed¬ 
ucation.  The  child  and  the  youth  are  trained  successively 
and  successfully  to  the  practice  of  idolatrous  customs  and  cer¬ 
emonies.  They  are  taught  to  believe  in  the  constant  presence 
and  powerful  influence  of  numberless  gods  and  goddesses  for 
good  or  evil. 

For  instance :  from  the  time  of  birth  till  sixteen  years  old, 
boys  and  girls  are  taught  to  believe  that  they  are  under  the 
special  protection  of  a  female  divinity  familiarly  called  “Moth¬ 
er.”  During  this  period  various  superstitious  and  idolatrous 
acts  are  very  frequently  performed  before  her  image  or  repre¬ 
sentative,  either  as  thanksgivings  for  favors  believed  to  have 
been  received  from  her  by  them,  or  as  meritorious  acts  in  or¬ 
der  to  propitiate  her  kind  offices  to  preserve  them  in  health, 
or  to  cure  from  sickness.  When  sixteen  years  old  a  singular 
ceremony  is  performed,  whereby  it  is  indicated  that  they  then 
pass  out  of  the  special  protection  of  Mothei’,  and  come  under 
the  care  and  control  of  the  gods  *nd  goddesses  in  general. 

Children  are  not  only  trained  to  the  practice  of  innumerable 
idolatrous  ceremonies,  and  to  believe  in  the  importance  of 
numberless  superstitious  customs,  but  they  are  constantly 
taught  by  parental  precept  and  example  the  absolute  necessi¬ 
ty  of  reverencing  the  gods  and  goddesses  according  to  estab¬ 
lished  forms,  if  they  would  succeed  in  life.  They  grow  to 
adult  age  surrounded  by  idols,  tablets,  and  other  representa¬ 
tives  of  unseen  powers,  which  are  periodically  worshiped, 
feasted,  thanked,  and  feared  on  numerous  occasions  by  their^* 
parents  and  superiors.  These  idolatrous  and  superstitious 


MISSIONARY  TOPICS. 


426 

customs  and  sentiments  relate  to  all  subjects,  domestic,  social, 
religious,  business,  educational,  and  governmental. 

Now  the  influence  of  this  early  and  systematized  sinful 
training  is  seen  in  the  tenacity  with  which  the  adult  Chinese 
adhere  to  the  long-established  and  stereotyped  customs  and 
opinions  of  their  country,  rendering  them  very  adverse  to  ex¬ 
changing  them  for  new  and  foreign  customs  and  ojnnions. 
Its  influence  is  also  seen  in  the  persistency  and  devotion  with 
which  they  all  train  up  their  children  in  the  way  in  which  they 
themselves  have  been  trained.  It  is  very  frequently  asserted 
that  Chinese  must  conform  to  Chinese  practices  and  senti¬ 
ments,  and  not  adopt  those  which  are  recommended  by  for¬ 
eign  barbarians.  Foreign  doctrines,  they  admit,  may  do  very 
well  for  foreigners,  but  have  no  adaptation  to  the  tastes,  uses, 
and  wants  of  the  Chinese.  Doubtless  Chinese  heathen  par¬ 
ents  are  more  zealous  in  educating  from  childhood  their  sons 
and  daughters  to  worship  gods,  goddesses,  and  the  ancestral 
dead,  than  are  Christian  parents  in  Western  lands  in  educat¬ 
ing  their  children  in  the  fear  and  the  love  of  God,  according 
to  the  principles  of  the  Bible.  Chinese  parents  emphatically 
train  up  their  children  in  the  way  they  should  not  go ,  and 
when  they  are  old  they  continue  to  go  in  the  wrong  way  in 
which  they  have  been  trained  to  go. 

6.  The  difficulty  of  influencing  large  and  intelligent  masses 
against  their  prejudices  and  their  convictions  makes  the  prog¬ 
ress  of  the  Gospel  in  China  slow  and  gradual.  If  the  Chinese 
were  ignorant  savages  or  barbarians,  and  numbered  only  a 
few  thousands  or  hundreds  of  thousands,  like  the  Sandwich 
Islanders  fifty  years  ago,  it  might  perhaps  be  expected  that 
they  would  be  influenced  to  embrace  Christianity  with  com¬ 
parative  ease  and  speed.  But  they  are  a  civilized,  or  at  least 
a  semi-civilized  people.  They  are  a  literary  nation,  and  their 
literature  is  one,  unique,  and  voluminous.  They  are  exceed¬ 
ingly  numerous — 400,000,000  of  souls — reading  the  same  writ¬ 
ten  language,  ruled  over  by  one  man,  and  governed  by  one 
code  of  laws,  and  attached  to  the  same  general  national  cus¬ 
toms  and  opinions.  They  are  perfectly  satisfied  with  their 
.own  systems  of  morals  and  religions,  and  remarkably  preju¬ 
diced  against  changes  and  reform,  loving  to  do  as  they  have 
been  taught  to  do,  and  as  they  are  accustomed  to  do. 


DUTY  OF  GRATITUDE  AND  ENCOURAGEMENT.  427 

When  these  six  considerations,  without  dwelling  on  other 
obstacles,  are  carefully  weighed,  the  Church  should  not  be 
surprised  that  the  reception  of  the  Gospel  by  the  Chinese  is 
slow.  They  account  most  satisfactorily  for  the  comparatively 
few  conversions  to  Christianity  in  China.  It  must  be  evident, 
other  things  being  equal  or  alike ,  that  the  same  amount  and 
kind  of  missionary  labor  expended  in  that  empire — unless  ac¬ 
companied  by  more  copious  and  more  constant  effusions  of 
the  Holy  Spirit  in  His  convicting  and  converting  influences — 
ought  not  to  be  expected  to  produce  as  many  fruits  as  the 
same  kind  and  amount  of  labor  should  be  expected  to  produce 
if  expended  in  some  land  where  no  such,  or  no  equally  great, 
peculiar,  or  extraordinary  obstacles  existed  to  retard  or  pre¬ 
vent  the  reception  of  Christianity.  Should  it  not  rather  ex¬ 
cite  our  wonder  and  our  gratitude  that,  notwithstanding  these 
obstacles,  there  are  at  present  so  many  credible  converts  to 
Christianity  in  good  and  regular  standing  in  native  churches 
in  China?  Surely  there  is  no  need  of  discouragement.  The 
Gospel  progresses  as  rapidly  as  could  reasonably  be  expected 
when  opposed  by  such  impediments. 

The  Church,  in  considering  the  success  of  Christianity 
among  the  Chinese,  should  also,  consider  the  obstacles  which 
oppose  its  progress  there.  Then  she  will  not  be  discouraged, 
but  highly  encoui’aged.  Dr.  Judson,  in  reply  to  the  question, 
“  What  are  the  prospects  for  the  conversion  of  the  Burmese  ?” 
once  said,  “  The  prospects  for  their  conversion  are  as  bright 
as  the  promises  of  God.”  So  should  the  Church  remember 
that  the  prospects  for  the  conversion  of  the  Chinese  to  Chris¬ 
tianity  are  as  bright  as  the  promises  of  God ;  no  more  bright, 
and  no  less  bright.  And  let  her  rejoice  and  give  thanks. 
“Not  unto  us,  O  Lord,  but  unto  thy  name  do  we  give  glory, 
for  thy  mercy  and  for  thy  truth’s  sake.  Not  by  might,  nor  by 
power,  but  by  thy  Spirit,  O  thou  Lord  of  Hosts.” 

The  Duty  of  the  Church  in  view  of  these  extraordinary  Ob¬ 
stacles  to  the  Spread  of  the  Gospel  in  China. 

What  ought  to  be  the  course  of  the  Church  in  view  of  these 
obstacles  to  the  evangelization  of  the  Chinese  ?  Should  she 
be  deterred  by  them  from  prosecuting  the  enterprise  with 
great  and  peculiar  vigor,  corresponding  to  the  magnitude  of 


428 


MISSIONARY  TOPICS. 


the  opposing  impediments  ?  If  a  laudable  secular  undertaking 
of  great  interest  and  importance  has  many  peculiarly  mighty 
difficulties  to  be  encountered  and  overcome  before  it  can  be 
completed  and  its  benefits  enjoyed,  the  greater  reason  is  there 
for  engaging  in  its  prosecution  with  greater  vigor  and  zeal. 
This  principle  being  true  in  its  application  to  worldly  and  pe¬ 
cuniary  pursuits,  as  the  laying  of  telegraphs  in  the  bed  of 
oceaus,  the  boring  and  excavating  of  the  bowels  of  the  earth, 
and  the  tunneling  of  mountains  prove,  is  it  not  also  true  in  its 
application  to  religious  and  spiritual  pursuits  ?  to  the  prosecu¬ 
tion  of  the  missionary  enterprise  in  the  Chinese  empire,  where 
are  concerned  the  honor  of  God  and  the  eternal  welfare  of 
many  thousands  of  millions  of  souls  in  the  present  and  the  fu¬ 
ture?  The  very  obstacles  which  impede  the  rapid  reception 
of  the  Gospel  there  constitute  indeed ,  when  properly  consider¬ 
ed ,  one  of  the  most  powerf  ul  reasons  why  the  work  should  be 
carried  forward  ivith  an  energy  commensurate  with  the  mo¬ 
mentous  interests  involved. 

But,  alas !  the  Church  does  not  augment  her  force  in  China 
in  proportion  to  the  widening  of  the  field  accessible  to  her 
agents,  or  in  proportion  to  the  impediments  to  be  encoun¬ 
tered.  Twelve  new  ports  or  cities  have  become  accessible  to 
missionaries  by  or  since  the  signing  of  the  treaty  of  Tientsin 
in  1858.  Of  these  twelve,  six  remain  entirely  destitute  of 
Protestant  missionaries,  viz.,  one  (Kiung-chau)  on  the  island  of 
Hainan,  in  the  extreme  south;  one  (Newchuang)  in  the  ex¬ 
treme  north  of  the  empire ;  two  (Chin  Kiang  and  Kiu  Kiang) 
on  the  River  Yangtze  Kiang;  and  two  (Taiwan  and  Tatnsui) 
on  the  island  of  Formosa.  Six  of  them  (Swatow,  Hankow, 
Chefoo,  Tungchau,  Tientsin,  and  Peking)  have  been  feebly  oc¬ 
cupied,  but  mostly  by  men  who  went  from  other  fields  of  la¬ 
bor,  and  who  were  obliged  to  learn  a  new  dialect  in  order  to 
preach  the  Gospel  there — not  by  men  sent  expressly  to  supply 
the  new  fields.  Are  these  things  as  they  should  be? 

Merchants  in  the  pursuit  of  gain  send  their  agents  to  the 
new  consular  ports,  or  live  there  themselves.  Ought  Chris¬ 
tians,  in  their  zeal  for  Christ,  to  be  less  enterprising  ?  Is  com¬ 
merce  more  potent  as  a  motive  power  than  Christianity? 
How  long  shall  the  heathen  in  these  places  be  left  ignorant 
that  Jesus  died  for  them? 


A  FEW  STATISTICS. 


429 


In  1858,  eighty-seven  ordained  Protestant  missionaries  were 
laboring  at  Hong  Kong,  Canton,  Amoy,  Fuhchau,  Ningpo,  and 
Shanghai,  or  in  their  vicinity.  These  figures  do  not  include 
the  wives  of  missionaries,  nor  unmarried  ladies  engaged  in 
teaching,  nor  the  missionaries  temporarily  absent  from  China. 
Probably  the  number  engaged  at  the  twelve  central  stations 
now  occupied  is  but  little,  if  it  is  any  greater  than  the  number 
laboring  at  six  of  them  seven  years  ago,*  or  on  an  average,  for 
the  empire,  of  one  missionary  for  between  four  and  five  mil¬ 
lions  of  people,  and  this  after  nearly  sixty  years  have  elapsed 
since  the  missionary  work  was  commenced  there.  Is  this  an 
adequate  supply  ?  Is  it  all  that  the  Church  can  afford  to  send  ? 

It  is  possible  that  more  than  one  third  of  my  life  spent  in 
China,  in  daily  contact  with  its  people,  and  its  superstitions, 
and  its  idolatries,  has  given  me  a  disproportionate  interest  in 
that  land  as  a  field  of  missionai-y  labor ;  but  I  can  not  avoid 
feeling  that  the  Christian  world,  and  especially  the  American 
and  the  British  Churches,  are  greatly  at  fault  in  not  putting 

*  “We  notice  that  a  ‘Directory  of  Protestant  Missionaries  in  China’  has 
been  issued  from  the  press  of  the  American  Methodist  Episcopal  Mission 
at  Fuhchau.  From  the  figures  given  in  the  Directory,  it  would  appear  that 
there  were  actually  in  the  field,  on  the  20th  of  March  last,  no  less  than  187 
missionaries,  including  ladies,  while  other  15  were  either  absent  on  leave  or 
on  their  way  out  to  join  the  mission.  They  were  distributed  over  the  vari¬ 
ous  stations  as  follows :  Canton,  30  ;  Hong  Kong,  22  ;  Swatow,  7 ;  Amoy, 
14;  Fuhchau,  20;  Ningpo,  21;  Shanghai,  25;  Hankow,  5;  Chefoo,  9; 
T'ungchau,  7;  Tientsin,  11 ;  and  Peking,  16.  Of  these,  92  are  American, 
78  are  English,  and  18  are  German.  The  religious  body  which  sends  out 
the  largest  number  is  the  .American  Presbyterian  Church,  34  being  ranked 
under  this  head ;  the  next  is  the  London  Missionary  Society,  which  employs 
24  ;  and  the  third  in  rank  is  again  claimed  by  our  American  friends,  whose 
Board  of  Commissioners  for  Foreign  Missions  muster  21.  These  figures, 
however,  it  ought  to  be  mentioned,  are  equally  divided  between  male  and  fe¬ 
male  missionaries.  It  will  be  observed  with  satisfaction  that  the  American 
societies,  in  spite  of  the  great  and  increasing  difficulties  of  their  position, 
continue  to  support  as  many  laborers  as  England  and  Germany  put  togeth¬ 
er.  The  glimpse  which  these  figure*  give  us  of  mission  work  in  the  empire 
of  China  is  of  a  most  gratifying  character,  viz.,  that  of  nearly  two  hundred 
earnest  men  and  women,  of  every  shade  of  opinion  on  matters  of  doctrine 
and  government,  uniting  as  one,  though  thinly  spread  over  an  area  of  thou¬ 
sands  of  miles,  in  the  common  object  of  imparting  to  the  Chinese  the  bless¬ 
ings  of  an  enlightened  civilization  and  Christianity  which  has  made  their 
own  countries  what  they  now  are.” — From  Supplement  to  the  Overland  China 
Mail,  Hong  Kang,  May  1 3th,  1865. 


430 


MISSIONARY  TOPICS. 


forth  more  interest,  more  sympathy,  more  prayer,  and  more 
effort  in  behalf  of  its  perishing  millions,  who  are  hastening 
to  idolatrous  graves  at  the  rate  of  thirty-two  thousand  every 
day. 

Why  is  it  that  so  few  missionary  candidates  express  a  pref¬ 
erence  for  China  ?  Why  is  it  that  the  twenty  missionary  so¬ 
cieties  in  America,  England,  and  the  Continent  of  Europe,  al¬ 
ready  engaged  in  the  work  in  that  empire,  do  not  send  forth 
to  the  various  consular  ports  a  larger  and  more  constant  sup¬ 
ply  of  laborers,  or,  at  least,  enough  to  occupy  the  new  but  un¬ 
occupied  ports  ?  Why  is  it  that  no  more  ardent  prayer  is  of¬ 
fered  up  by  the  Church,  particularly  for  the  success  of  the 
Gospel  in  China  ?  Why,  in  short,  is  there  so  little  interest 
felt  and  manifested  in  Christendom  for  the  conversion  to  Chris¬ 
tianity  of  the  Chinese  third  of  the  race  ?  Missionaries  in  Chi¬ 
na  feel  very  generally  and  very  deeply  that  the  wants  of  China 
are  largely  ignored,  and  that  the  interest,  sympathy,  and  pray¬ 
ers  of  Christians  in  Christian  countries  are  largely  withheld 
from  that  land,  in  comparison  with  their  interest,  sympathy, 
and  prayers  freely  bestowed  on  many  other  lands,  as  Turkey, 
Syria,  Hindostan,  Burmah,  and  the  Sandwich  Islands.  They 
would  not  have  less  interest  felt  for  these  lands ,  hut  more  for 
China. 

What  should  be,  not  what  is  generally  the  standard  of  mis¬ 
sionary  interest  in  a  heathen  country?  By  what  principle 
should  the  available  missionary  force  be  distributed  ?  or  what 
should  be  the  criterion  by  which  to  decide  the  just  proportion 
of  laborers  in  different  countries  ?  These  and  related  ques¬ 
tions  are  not  only  worthy  of  the  prayerful  consideration  of 
missionary  societies  through  their  secretaries  and  their  com¬ 
mittees,  and  of  candidates  for  the  work  in  particular,  but  also 
of  the  friends  and  patrons  of  missions  in  general. 

Has  the  population  of  a  land  and  the  extent  of  its  territory 
to  be  influenced  any  thing  to  do  with  its  proportion  of  labor¬ 
ers,  especially  if  God’s  providence  manifestly  favors?  Con¬ 
template  China,  then,  in  respect  to  extent  of  population.  It 
is  allowed  by  geographers  to  be  next  to  the  largest  empire  on 
the  globe,  and  unquestionably  it  has  the  largest  pbputation 
ruled  over  by  one  government  and  reading  one  language  any 
where  on  the  earth.  But  the  number  of  missionaries  in  it  is 


SCYLLA  VERSUS  CHARYBDIS. 


431 


very  greatly  less,  in  proportion  to  its  extent  and  population, 
than  in  any  other  accessible  heathen  country. 

What  deters  the  missionary  candidate  from  seeking  to  pro¬ 
claim  the  way  of  salvation  to  the  Chinese?  Does  the  lan¬ 
guage  deter  him  ?  It  is  feared  that  many  candidates  are  in¬ 
deed  influenced  not  to  go  to  China  by  the  difficulties  of  its 
language,  though  it  does  not  seem  possible  that  such  can  be 
the  fact !  Should  the  language,  used  by  the  most  numerous 
people  on  the  earth  for  several  tens  of  centuries,  be  the  insur¬ 
mountable  barrier  between  them  and  those  whose  souls  are 
professedly  burning  with  love  for  the  Savior,  and  consuming 
with  zeal  for  the  salvation  of  the  heathen?  The  difficulties 
are  confessed  to  be  not  small  nor  few,  but  will  they  become 
smaller  and  fewer  by  delay?  They  are  not  insurmountably 
great,  and  can  be  overcome  by  a  patient  application,  sustained 
and  encouraged  by  an  ardent  love  for  the  souls  of  men  per¬ 
ishing  for  lack  of  the  bread  of  life.  Some  irreligious  men 
study  the  Chinese  in  order  to  become  interpreters  in  the  em¬ 
ploy  of  government  for  the  sake  of  pecuniary  gain,  and  should 
Christian  men  feel  that  they  can  not  acquire  the  Chinese  so  as 
to  preach  the  Gospel  to  those  who  are  perishing  for  want  of 
it  ?  Some  candidates  prefer  to  go  to  India,  where  the  San¬ 
scrit  should  be  studied,  or  to  Syria,  where  the  Arabic  must  be 
learned,  rather  than  to  China,  on  account  of  their  conception 
of  the  magnified  difficulties  of  the  language.  In  escaping 
Scylla,  do  they  avoid  Charybdis? 

Some  declare  China  an  “uninteresting”  field,  and  the  Chinese 
an  “  unattractive”  people,  and  so  pass  them  by  in  their  sympa¬ 
thies,  and  their  labors,  and  their  prayers,  as  did  the  Jew  and 
the  Levite  pass  by  the  man  who  had  fallen  among  thieves. 
They  thought  him  an  uninteresting  and  an  unattractive  object, 
and  too  many  in  the  Church  act  as  though  their  conduct  was 
justified  and  applauded  instead  of  the  conduct  of  the  Samari¬ 
tan,  who  had  pity  on  the  wounded  unfortunate.  To  the  Law 
and  the  Testimony — not  according  to  human  and  selfish  max¬ 
ims  and  examples.  Judging  by  the  standard  presented  in  the 
sacred  Scriptures,  should  missionary  candidates  decline  going 
to  China  because  it  is  an  uninteresting  country  ?  Should  mis¬ 
sionary  societies  decide  not  to  send  recruits  to  China  because 
its  people  are  an  unattractive  people,  but  send  them  to  some 


432 


MISSIONARY  TOPICS. 


other  country  more  attractive,  and  perhaps  already  specially 
interested  in  the  doctrines  and  principles  of  Christianity? 
These  are  grave  questions,  and  deserve  to  be  profoundly  and 
prayerfully  pondered.  Different  persons,  viewing  them  from 
different  stand-points,  will  doubtless  arrive  at  widely  different 
conclusions.  But,  alas  for  the  Chinese!  if  they  are  to  con¬ 
tinue  to  be  left  to  drop  into  idolatrous  graves  at  the  rate  of 
one  for  every  third  second,  because  they  are  not  an  interesting 
and  an  attractive  people,  and  because  they  are  not  already 
specially  interested  in  the  Gospel. 

A  Christian  minister  not  long  since  remarked  that  “the 
Chinese  are  generally  regarded  as  the  most  hopeless  nation  in 
the  world  for  missionary  labor,  and  that  it  seemed  to  many 
almost  useless  to  expect  their  conversion  to  Christianity.”  A 
member  of  a  Christian  church,  after  listening  to  an  address 
from  a  returned  missionary  from  China,  told  him  that  “it  was 
very  hard  for  him  to  pray  for  the  Chinese — they  were  so  bigot¬ 
ed  and  so  superstitious.”  About  seven  years  ago  a  letter  was 
received  in  China,  written  by  a  member  of  a  theological  semi¬ 
nary  in  New  England,  in  reply  to  an  urgent  appeal  for.  more 
laborers.  In  this  reply  a  reference  was  made  to  the  uninter¬ 
esting  and  unattractive  feature  of  the  Chinese  character  now 
under  consideration.  In  view  of  it,  the  writer  remarked  that 
“  the  Chinese  were  like  a  dumb  beggar ,  whose  necessities  {only) 
plead  for  him.”  Alas !  alas !  that  the  Church  should  regard 
the  Chinese  as  the  most  hopeless  people,  that  their  bigotry 
and  their  superstitions  should  make  prayer  in  their  behalf  hard 
to  offer,  and  their  dumb  insensibility  should  be  any  apology 
or  reason  why  their  need  of  the  Gospel  should  be  unsupjslied. 
Are  not  the  necessities  of  dumb  beggars  to  be  supplied  as 
much  as  boisterous  beggars  ?  What  would  be  thought  of  a 
proposal  in  a  time  of  famine  to  pass  by  the  mute  poor  in  the 
distribution  of  bread  ?  How  culpable  in  the  sight  of  God  is 
the  practical  refusal  of  many  to  give  the  Chinese  of  the  Bread 
of  Life,  that  they  may  partake  and  live  foi’ever,  because  they 
are  judged  to  be  “like  dumb  beggars,  whose  necessities  only 
plead  for  them  !”  Though  comparatively  an  emotionless  and 
unattractive  people,  did  not  Jesus  die  to  redeem  the  Chinese 
as  much  as  other  heathens  ?  Did  He  ever  intimate  that  ex¬ 
cessive  bigotry  and  superstition  made  the  conversion  of  a 


INFLUENCE  OF  SCRIPTURE  ASSOCIATIONS.  483 


nation  almost  hopeless,  and  labors  among  its  people  almost 
useless  ? 

If  the  Church  is  waiting  for  a  greater  interest  in  the  Gospel 
among  the  Chinese,  and  for  them  to  become  more  attractive 
and  easy  to  influence  before  she  sends  a  proportionate  and  an 
adequate  supply  of  her  sons  and  her  daughters  to  them,  and 
before  she  offers  up  her  ardent  and  effectual  prayers  for  their 
conversion  to  Christianity,  how  long  must  she  thus  wait? 
Will  the  Chinese  empire  ever  become  the  Lord’s  harvest-field 
without  the  faithful  use  of  appropriate  means  ?  Must  indeed 
many  hundreds,  and  even  many  thousands  of  millions  of  price¬ 
less  and  deathless  souls  from  that  one  empire  fill  idolaters’ 
graves,  and  meet  idolaters’  awards  in  the  spirit  world,  before 
the  Church  shall  awake  to  her  duty  to  China? 

If,  on  every  successive  day  for  a  single  week,  some  city  in 
some  country  having  about  thirty  or  thirty-five  thousand  in¬ 
habitants  should  be  swallowed  up  in  the  earth  by  an  earth¬ 
quake,  what  a  profound  and  painful  sensation  would  the  fact 
produce  wherever  known ;  but  the  fact  that  over  thirty  thou¬ 
sand  beings  are  falling  into  idolaters’  graves  every  day,  not 
only  for  a  week,  but  for  every  successive  month  of  every  suc¬ 
cessive  year  of  every  successive  emperor’s  reign  in  the  empire 
of  China,  is  viewed  with  comparative  indifference  by  Chris¬ 
tendom — practically  saying  “  What  is  that  to  me  ?” 

It  would  be  a  curious  subject  for  investigation,  and  import¬ 
ant  enough  to  repay  at  least  some  reflection,  each  Christian 
for  himself,  and  each  missionary  candidate  for  himself,  how 
great  an  influence  Scripture  associations,  as  regards  names, 
places,  and  scenes,  have  in  calling  forth  prayer  for  lands  men¬ 
tioned  in  the  Bible,  and  in  leading  the  sons  and  daughters  of 
the  Church  to  desire  to  labor  in  them  and  adjacent  countries. 
It  is  well  known  that  many  Christian  travelers  prefer  to  visit 
Syria  and  Asia  Minor,  or  Greece,  etc.,  in  consequence  of  their 
historical  or  scriptural  associations,  rather  than  to  visit  other 
lands  not  more  remote,  nor  less  abounding  in  grand  and  beau¬ 
tiful  scenery.  How  far  does  a  similar  interest  in  countries 
mentioned  in  Scripture,  growing,  to  a  large  extent,  out  of  an 
acquaintance  with  Scripture  language  and  Scripture  facts,  lead 
Christians  to  pray ‘fervently  and  frequently  for  those  lands,  to 
the  omission  of  such  prayer  for  other  lands,  though  much  more 
Vol.  II. — T 


434 


HISSIONAKY  TOPICS. 


populous  ?  Do  not  jnany  missionary  candidates  desire  to  go 
to  those  lands,  but  shrink  from  going  to  other  countries  less 
known,  and  less  interesting  in  their  general  or  historical  asso¬ 
ciations  ?  How  much  does  such  a  circumscribed  and  local  in¬ 
terest  in  the  missionary  cause  differ  from  the  spirit  of  Christ’s 
command  to  his  apostles  to  go  and  evangelize  all  the  world ! 
May  the  Church  be  forgiven  for  ignoring  the  truth  that  the 
“  field  is  the  world,”  and  that  China  is  inhabited  by  one  third 
of  the  population  of  the  entire  world,  and  entitled,  by  the  prin¬ 
ciples  of  reason,  and  the  rules  of  arithmetic,  and  the  word  of 
God,  to  a  proportionate  share  of  her  prayers  and  her  labors. 

China  is,  all  things  considered,  the  Gibraltar,  the  Sevasto¬ 
pol  of  heathenism  of  the  globe.  Against  its  bigotry,  its  su¬ 
perstitions,  and  its  idolatries  the  most  mighty  and  persistent 
attacks  should  be  made  by  Christendom.  It  is  neither  con¬ 
sistent  with  the  dictates  of  reason,  nor  the  principles  of  the 
Bible,  nor  the  developments  of  Divine  Providence  in  lately 
opening  the  empire  so  largely  to  the  labors  of  missionaries, 
that  the  work  of  its  evangelization  should  continue  to  be  pros¬ 
ecuted  in  the  leisurely  and  convenient  manner  and  degree  of 
past  years.  The  more  arduous  and  difficult  the  strife  of  quell¬ 
ing  the  rebellion  against  God  in  that  empire,  the  more  earnest 
and  vigorous  should  be  the  efforts  to  conquer  in  that  strife ; 
the  more  numerous  and  the  more  mighty  the  opposing  influ¬ 
ences  and  obstacles,  the  more  imperative  is  the  reason,  and  the 
more  urgent  the  necessity  for  greater  boldness  and  zeal  in 
counteracting  these  influences  and  overcoming  these  obstacles. 

The  best  men  in  the  Church  are  needed  in  the  prosecution 
of  Protestant  missions  in  China.  The  Chinese  cling  most 
fondly  to  the  sentiments  of  Confucius  and  Mencius,  and  most 
tenaciously  to  the  dogmas  of  Tauism  and  Buddhism.  The 
finest,  most  acute,  and  best-educated  talent  of  Christendom  is 
required  to  show  them  the  absurdity,  the  insufficiency,  and 
the  sinfulness  of  these  sentiments  and  these  dogmas,  and  to 
teach  them  a  more  excellent  and  a  perfect  way.  Such  talent 
is  also  needed  in  preparing  in  the  Chinese  language  a  Chris¬ 
tian  Literature  for  the  Chinese.  The  importance  of  preparing 
such  a  literature,  in  view  of  the  following  thoughts,  can  hardly 
be  overestimated :  ' 

The  language  is  understood  by  several  hundreds  of  millions 


WHY  THE  BEST  MEN  ARE  NEEDED.  435 

of  people,  more  than  understand  any  other  language  in  the 
roorld. 

The  present  native  literature  is  secular  and  heathenish, 
though  extensive.  Little  true  science  is  taught.  Correct  mo¬ 
rality  is  not  inculcated. 

The  Chinese  are  a  reading  people.  While  most  of  the  poor 
are  left  without  instruction  to  any  great  extent,  the  middle 
and  the  higher  classes  are  generally  able  to  read;  and  then- 
scholars  are  proud  of  their  present  literature,  false,  unimport¬ 
ant,  and  unreasonable  as  much  of  it  is. 

Chinese  Christians  especially  require  it,  to  contribute  to 
their  proper  intellectual  and  spiritual  growth,  as  much  as 
Christians  in  Western  lands  need  such  a  literature. 

Native  helpers  in  China  stand  in  great  and  urgent  need  of 
books  adapted  to  assist  them  in  understanding  and  in  explain¬ 
ing  the  Bible  to  their  countrymen.  Able  commentaries  on 
the  most  important  and  practical  portions  of  the  Old  and  the 
New  Testaments  are  now  urgently  needed.  An  able  and 
well-digested  commentary  on  the  whole  Bible  in  the  Chinese 
language  would  be  an  invaluable  boon  to  China.  • 

The  existing  versions  of  the  Scriptures  in  the  general  lan¬ 
guage — the  Classical  style — require  revision.  The  Bible  needs 
to  be  translated  into  the  various  local  dialects  for  the  use  of 
the  illiterate  and  the  poor  in  the  Church— -those  who  have  nei¬ 
ther  time  to  spare  nor  money  to  spend  in  learning  the  general 
language.  Portions  of  the  Scriptures  have  already  been  trans¬ 
lated  into  several  of  these  dialects,  and  have  proved  of  emi¬ 
nent  service  in  instructing  the  native  Christians.  A  transla¬ 
tion  of  the  Bible  is  also  greatly  needed  in  the  Mandarin  or 
court  dialect.  This  is  the  language  spoken  by  high  manda¬ 
rins  throughout  the  country.  It  is  also  the  vernacular  of  prob¬ 
ably  nearly  one  half  of  the  population  of  the  empire — dwelling 
in  the  central,  western,  northern,  and  northwestern  provinces. 
To  do  this  work,  men  are  required  not  only  of  ardent  piety, 
but  also  of  eminent  ability  and  scholarship. 

Christians  of  America  and  England  are  under  great  obliga¬ 
tion  to  labor  and  pray  heartily  for  the  evangelization  of  China, 
in  view  of  the  fact  that  many  American  and  English  merchants 
have  done  much  to  demoralize  and  impoverish  the  Chinese 
people  through  the  introduction  and  sale  of  opium.  Their  ob- 


436 


MISSIONARY  TOPICS. 


<* 

ject  has  not  been  indeed  to  demoralize  and  impoverish,  but 
such  has  been  the  manifest  and  deplorable  result  of  their  traf¬ 
fic  in  that  drug,  and  just  as  much  the  result  of  that  traffic  as 
though  it  had  been  their  avowed  and  real  object.  Less  may 
not  be  expected  than  that  Christians  living  in  those  lands  shall 
specially  endeavor  to  evangelize  and  save  those  who  are  not 
already  hopelessly  debauched  by  the  drug. 

Pious  tea-drinkers  at  the  West  should  also  be  particularly 
interested  in  the  spiritual  welfare  of  the  empire  which  supplies 
the  beverage  which  exhilarates  but'  does  not  intoxicate.  Let 
them  remember  that  there  are  but  few,  even  if  there  is  a  sin¬ 
gle  one,  of  the  vast  number  of  men,  women,  and  children  en¬ 
gaged  in  raising,  picking,  or  preparing  the  tea-leaf  for  foreign 
markets,  who  is  a  believer  in  Jesus.  Let  this  sad  fact  lead 

% 

them  to  pray  ardently  for  the  conversion  of  that  land  to  Chris¬ 
tianity  as  often  as  they  partake  of  that  favorite  and  delicious 
beverage  which  has  become,  if  not  a  necessity,  at  least  a  lux¬ 
ury  of  life  to  them.  May  the  connection  between  tea  and  mis¬ 
sions — between  the  drinking  of  tea  and  the  offering  of  prayer 
for  the  heathen  tea-picker — in  the  experience  of  Christians,  be 
very  evident  and  intimate.  May  many  a  tea-drinker  become  a 
constant  and  ardent  prayer-offerer  in  behalf  of  the  Chinese,  as 
well  as  a  liberal  supporter  of  missions  among  them. 

In  view  of  the  fact  that  Saturday  evening  in  the  United 
States  corresponds  to  Sabbath  morning  in  China,  let  American 
Christians  remember  to  pray  regularly  for  the  Chinese  every 
Saturday  evening — not  to  the  omission  of  fervent  prayer  for 
them  at  other  times.  The  foreign  missionary  and  the  native 
helper  in  China  are  about  beginning  the  labors  of  the  Lord’s 
day  on  the  opposite  side  of  the  globe  when  those  who  dwell  in 
America  are  about  seeking  repose  on  Saturday  night.  While 
the  latter  are  asleep,  the  former  are  awake  and  laboring  for 
Jesus.  How  appropriate,  then,  that  Christians  at  the  West 
should  remember  China  in  their  prayers  Saturday  evening ,  ask¬ 
ing  for  God’s  blessing  to  rest  then  on  efforts  put  forth  in  his 
service  on  the  opposite  side  of  the  earth.  Missionaries  in  Chi¬ 
na  on  Sabbath  evening,  at  the  close  of  their  Sabbath-day’s  la¬ 
bors,  often  pray  for  the  Divine  blessing  to  rest,  during  the 
Sabbath  night  in  China ,  on  efforts  put  forth  to  serve  him  in 
the  Sabbath-schools,  Bible-classes,  and  preaching  services  on 


THESE  FROM  THE  LAND  OF  SINIM.  437 

the  Sabbath  day  in  Western  lands.  Let  there  be  thus  a  gen¬ 
eral  weekly  concert  of  prayer  on  Saturday  evening  in  behalf 
of  China  around  the  family  altar  and  in  the  closets  of  Chris¬ 
tians  in  the  West. 

The  Church  should  be  encouraged  by  the  favorable  signs 
of  the  times  —  the  dealings  of  God’s  providence  in  regard  to 
.  China.  The  present  is  not  devoid  of  hopeful  considerations 
that  a  much  more  rapid  progress  of  the  Gospel  is  near  at  hand. 
Twelve  important  centres  of  influence  are  now  occupied  as 
mission  stations,  ranging  from  Canton  on  the  south  to  Peking 
on  the  north.  In  connection  with  all,  or  very  nearly  all  of 
them,  there  are  flourishing  country  stations  more  or  less  nu¬ 
merous,  and  more  or  less  distant.  Nearly  three  thousand  con- 
averted  Chinese  are  scattered  over  seven  or  eight  provinces, 
shedding  their  light  in  the  thick  darkness  around  them  to  the 
glory  of  God.  Probably  over  two  hundred  of  them  are  regu¬ 
larly  engaged  in  preaching  the  Gospel  to  their  heathen  coun¬ 
trymen,  or  teaching  it  in  schools  to  the  rising  generation.  Fa¬ 
cilities  for  acquiring  the  general  language  and  several  local 
dialects  are  constantly  increasing.  A  growing  acquaintance 
with  Western  nations  is  fast  humbling  the  characteristic  van¬ 
ity  of  the  people  and  of  the  government.  Christendom  has 
over  fourscore  of  her  sons  in  the  field  proclaiming  the  tidings 
of  salvation.  She  probably  annually  spends  an  increasingly 
large  amount  of  the  gold  of  Sheba  in  the  support  of  her  for¬ 
eign  and  her  native  agencies  in  that  land,  and  it  is  hoped  that 
she  offers  up  to  the  throne  of  grace  in  the  aggregate,  year  aft¬ 
er  year,  more  fervent,  more  frequent,  and  more  effectual  prayer 
in  behalf  of  the  Chinese. 

The  glorious  result  of  Christian  Missions  in  China  is  no 
more  doubtful  than  in  other  heathen  lands.  For  “  the  hea¬ 
then >”  are  to  be  “given”  unto  the  “ Son ”  for  His  “ inheritance ,” 
.  and  “  the  uttermost  parts  of  the  earth ”  for  His  “ possession ” 
“He  shall  have  dominion  also  from  sea  to  sea ,  and  from  the 
river  unto  the  ends  of  the  earth.”  “  Behold ,  these  shall  come 
from  far  :  and ,  lo,  these  from  the  north  and  from  the  west  • 

AND  THESE  FROM  THE  HAND  OF  SlNIM.” 


438 


INTERIOR  VIEW  OF  PEKING. 


CHAPTER  XIX. 

INTERIOR  VIEW  OF  PEKING. 

Mode  of  Conveyance  to  the  Capital  from  Tientsin. — Description  of  Cart 
drawn  by  Mules. —  Scenery. —  Chinese  Wheelbarrow. —  Carts  drawn  by 
Bullocks. — Arrival  at  T'ungchau. — Kang  versus  Bedstead. — Battle-field 
of  Chang-Kia-Wang. — Approach  to  Peking. — Camels  numerous. — Brief 
Description  of  Peking. — Peking  Cabs  or  Carts. — Pekinese  not  inquisitive 
and  abusive. — Various  Nationalities  represented  at  the  Capital. — Pekinese 
hardy  and  robust. — Extent  of  the  Wall  around  Peking. — Population. — 
Location  of  foreign  Legations. —  Climate  healthy. — Prince  Rung  and* 
foreign  Ministers. — Objects  of  interest  to  foreign  Visitors.— Astronomical 
Observatory.  —  Old  Portuguese  Burying  -  ground.  —  Russian  Burying- 
ground. — Temple  of  the  Great  Bell. — Connection  of  Government  with 
Superstition  and  Idolatry. — Premises  containing  Altar  to  Heaven. — Dome 
in  Imitation  of  the  Vault  of  Heaven. — Emperor  worships  the  Pearly  Em¬ 
peror  Supreme  Ruler,  chief  God  of  Tauism. — Time  and  Manner  of  Wor¬ 
ship. — Altar  to  Heaven. — Altar  to  Agriculture. — Altar  to  Earth. — Altar 
to  the  Sun  and  Altar  to  the  Moon. — Imperial  Family  worship  the  Living 
Buddha. — Lama  Temple  outside  of  the  Northern  City. — Lama  Monas¬ 
tery  inside  the  Northern  City. — Temple  to  Confucius. — Very  ancient 
Stone  Drums. — Imperial  Pavilion — The  thirteen  Classics  cut  in  Stone. — 
Mosque  in  Ox  Street. — Roman  Catholic  Missions. — Importance  of  Prot¬ 
estant  Missions  at  Peking. — Existence  of  Lamaism,  Mohammedanism, 
and  Romanism  there,  an  Argument  for  Protestant  Missions. — Peking  be¬ 
ing  the  political  and  literary  Centre  of  the  Empire,  an  Argument  for  the 
Prosecution  of  Protestant  Missions  there. — Prevalence  of  the  Mandarin 
Dialect  an  Argument  for  Missions  at  the  Capital  and  in  Northern  China. 

I  started  from  Tientsin  for  Peking,  distant  seventy-two  En¬ 
glish  miles,  on  the  morning  of  March  2d,  1863,  with  feelings 
of  deep  interest  and  curiosity.  My  mode  of  conveyance  was 
a  cart  drawn  by  two  mules,  one  in  front  of  the  other — not 
abreast,  as  in  Western  lands.  The  front  mule  was  attached 
to  the  cart  by  two  long  ropes  connecting  his  collar  with  the 
heavy  oif-shaft  of  the  vehicle.  He  had  neither  halter,  bridle, 
nor  rein,  being  managed  entirely  by  the  whip  and  the  voice 
of  the  driver.  This  personage  ran  along  by  the  hinder  mule 
on  the  near  side,  or  rode  in  front  of  the  covered  portion  of  the 
cart,  sitting  on  the  left-hand  shaft,  his  feet  .dangling  down  on 


DRIVER,  CART,  AND  COUNTRY.  439 

S  • 

the  near  side.  He  would  spring  upon  his  seat  while  the  cart 
was  in  motion,  or  he  would^  occasionally  leap  down  and  run 
along  by  the  side  of  the  animals,  talking,  to  them  much  as 
though  they  understood  him.  Whenever  we  met  a  cart  we 
always  turned  out  to  the  left  instead  of  the  right  hand.  I 
noticed  also  that  whenever  he  met  a  teamster  whom  he  knew, 
he  would  generally  alight,  and  walk  or  run  along  for  a  few 
rods  while  passing  him,  instead  of  simply  speaking  with  him 
while  retaining  his  seat  on  the  cart :  this  he  did  as  an  act  of 
politeness. 

The  cart,  driver,  and  the  two  mules  were  hired  for  the  sum 
of  $3  10  to  take  myself,  Chinese  teacher,  and  our  luggage  to 
the  capital,  the  driver  being  at  his  own  expense  en  route. 

•  Those  who  travel  in  carts  are  expected  to  provide  their  own 
bedding.  No  seat  is  provided;  but  the  passengers  arrange 
their  small  articles  of  luggage  and  bedding  so  as  to  answer  for 
a  seat  or  cushion,  disposing  their  effects  as  they  judge  will  be 
most  conducive  for  comfort.  The  covered  portion  of  the  cart 
being  only  about  two  and  a  half  feet  wide  and  three  and  a 
half  feet  long,  and  not  much  more  than  four  feet  high,  it  will 
be  readily  perceived  that  there  is  not  much  spare  room.  In 
our  case,  either  my  teacher  or  myself  always  sat  on  the  out¬ 
side  of  the  covered  portion,  with  our  feet  dangling  down  from 
the  right-hand  side  of  the  off  shaft.  The  covered  portion  be¬ 
ing  directly  over  the  axle-tree,  which  was  destitute  of  springs, 
the  seat  on  the  outside  was  really  more  comfortable  than  the 
seat  inside,  owing  to  the  cramped  position  of  the  body  which 
was  necessary  to  be  taken  by  the  inside  passenger,  to  say  noth¬ 
ing  of  the  jolting. 

The  country,  for  the  first  day’s  ride,  presented  a  very  unin¬ 
teresting  appearance — no  fences,  no  barns,  and  but  few  com¬ 
fortable-looking  dwelling-houses.  The  fields,  so  early  in  the 
spring,  were  as  barren  in  appearance  as  though  they  had  just 
been  plowed.  The  trees  were  scarce,  stunted,  and  destitute 
of  foliage.  Every  thing  indicated  that  the  people  were  active 
and  industrious,  though  poor.  The  dwelling-houses,  for  the 
first  fifteen  or  twenty  miles,  except  those  found  in  villages, 
were  mostly  built  of  bricks  dried  in  the  sun. 

During  the  trip  to  and  from  Peking,  we  saw  in  use  almost 
all  the  varieties  of  transportation  and  methods  of  traveling 


440 


INTERIOR  VIEW  OF  PEKING. 


common  in  Northern  China.  We  saw  carts  drawn  by  two 
mules,  or  by  a  mule  and  an  ass,  or  by  a  mule  and  two  asses ; 
men  riding  on  horseback,  on  mule-back,  and  on  donkey-back ; 
and  wheelbarrows  made  for  the  accommodation  of  passen¬ 
gers,  and  for  the  conveyance  of  merchandise,  grain,  etc.  The 
wheelbarrows  were  made  in  a  very  firm  and  substantial  man¬ 
ner,  and  so  constructed  that  the  load,  which  sometimes  was 
enormous  in  bulk  and  in  weight,  rested  over  the  wheel — not,  as 
with  us,  principally  between  the  wheel  and  the  man  who 
works  it.  The  Chinese  wheelbarrow,  as  found  in  the  north¬ 
ern  part  of  the  empire,  is  a  decided  improvement  on  the 
wheelbarrow  used  in  Western  lands,  inasmuch  as  it  allows 
the  strength  of  the  man  to  be  almost  wholly  expended  in 
steadying  and  propelling  the  load,  not  largely  in  lifting  and 
sustaining  the  load,  as  is  always  the  case  in  the  use  of  our 
Western  wheelbarrow,  where  the  weight  comes  partly  be¬ 
tween  the  wheel  and  the  man.  We  saw  a  large  wheelbarrow 
so  heavily  laden  that,  while  it  required  only  one  man  to  guide 
and  manage  it  from  behind,  two  men  were  employed,  one  on 
each  side,  to  steady  and  force  it  along,  while  a  fourth  man 
was  engaged  in  driving  two  mules  and  one  ass  which  were 
fastened  abreast  to  the  front  part  of  the  vehicle  in  order  to 
assist  in  its  progress. 

I  once  saw  a  wheelbarrow,  when  traveling  between  Tung- 
chau  and  Chefoo,  in  the  native  province  of  Confucius,  pro¬ 
pelled  by  a  man  from  behind  it,  Avhile  to  the  front  part  of  it 
was  attached  by  a  rope  thirty  or  forty  feet  long  a  solitary 
black  ass  for  the  purpose  of  aiding  in  its  locomotion.  On  the 
wheelbarrow  were  two  Chinese  passengers  and  their  luggage 
—  one  a  well-dressed  and  fine-looking  portly  gentleman  of 
some  fifty  years,  deliberately  whiffing  the  smoke  from  a  long 
pipe  as  they  were  wheeled  along  at  the  rate  of  about  three 
and  a  half  miles  per  hour. 

The  wheelbarrow  and  the  cart  are  extensively  used  in  North¬ 
ern  China  for  the  conveyance  of  passengers  and  of  merchan¬ 
dise.  Some  of  them  are  very  large  and  strong.  Near  Peking 
we  saw,  the  day  we  left  it,  a  large  number  of  open  carts  so 
heavily  laden  with  grain  and  other  productions  of  the  coun¬ 
try  that  each  required  nine  mules  to  drag  it  along.  Each 
of  the  mules,  except  the  one  placed  between  the  shafts  in 


< 


If 


' 


« 


m 


0 

*#' .  ‘ 


* 


KANG  VERSUS  BEDSTEAD. 


443 


front  of  the  vehicle  to  guide  it,  was  attached,  separately,  by 
a  couple  of  ropei  to  the  cart  itself.  They  were  driven  three 
abreast. 

The  second  night  we  spent  at  Tlungchau ,  distant  some 
twelve  or  fourteen  miles  from  the  capital.  Here  we  left  a 
large  bos  of  Christian  tracts  and  books  in  Chinese  with  a  na¬ 
tive  helper  connected  with  the  North  China  Mission  of  the 
American  Board,  then  located  at  that  large  and  important 
city.  This  box  had  been  brought  on  a  large  kind  of  baggage- 
rack,  built  behind  the  covered  portion  of  the  cart,  much  after 
the  fashion  of  the  baggage-racks  attached  sometimes  to  car¬ 
riages  at  the  West.  At  different  places  along  the  road  I  had 
distributed  copies  of  a  tract  on  the  evils  of  opium-smoking, 
which  were  greedily  received  by  those  to  whom  they  were  of¬ 
fered.  I  had  abundant  reasons  for  concluding  that  the  vic¬ 
tims  of  the  vice  of  opium-smoking  are  very  numerous  in  that 
remote  part  of  the  empire,  and  that  their  number  is  rapidly 
increasing — two  deplorable  and  solemn  facts. 

Instead  of  using  a  bedstead  at  night  during  my  journey,  I 
slept  on  a  kang.  This  is  a  kind  of  heated  platform,  and  is 
always  to  be  found  in  Chinese  inns  in  Northern  China,  and 
probably  also  in  every  private  Chinese  dwelling-house  in  that 
part  of  the  empire,  but  never  in  the  southern  part.  This  plat¬ 
form  is  built  of  brick,  and  is  as  large  as  two  or  more  common 
bedsteads,  so  as  to  accommodate  several  persons,  if  necessary. 
It  is  about  two  feet  high,  covered  over  on  the  top,  usually, 
with  large  and  thin  red  bricks,  so  as  to  present  a  smooth  and 
neat-appearing  surface.  Instead  of  being  solid,  the  interior  of 
the  platform  is  permeated  by  a  tunnel  or  flue,  beginning  at  one 
side  or  end,  and  passing  back  and  forth  in  its  interior,  and 
finally  ending  in  a  chimney  on  an  opposite  side  or  end.  A 
short  time  before  this  platform  is  to  be  used  as  a  bedstead  or 
sleeping-place  a  small  quantity  of  dry  fuel  is  set  on  fire  in  the 
accessible  part  of  the  outer  extremity  of  the  flue.  Usually  a 
small  armful  of  the  dry  stalks  of  the  sorghum  (Barbadoes  mil¬ 
let)  is  put  into  the  orifice  and  then  ignited.  The  flame,  hot 
smoke*  and  heated  air  pass  along,  back  and  forth,  in  the  flue 
in  the  interior  of  the  platform,  and  finally  goes  forth  into  the 
chimney.  The  kang  is  warmed  in  this  way.  The  traveler 
places  his  mattress  and  the  bedding  or  blanket  he  has  brought 


444 


INTERIOR  VIEW  OF  PEKING. 


with  him  on  this  hard  and  slightly-heated  platform,  and  retires 
to  rest  at  his  convenience.  • 

I  have  been  thus  minute  in  describing  the  methods  of  loco¬ 
motion  and  the  accommodations  for  sleeping  in  common  use 
in  Northern  China,  because  they  are  such  as  are  necessarily 
employed  by  travelers,  whether  native  or  foreign,  whether 
missionary,  merchant,  or  mandarin  ;  unless,  indeed,  they  travel 
by  boat,  which  can  be  done  only  to  a  very  limited  extent,  and 
m  the  warm  seasons  of  the  year,  or  unless  they  travel  by  se¬ 
dan,  which  is  not  common,  and  very  expensive  and  tiresome. 

Our  muleteer  had  been  employed  by  the  English  to  drive  a 
cart  filled  with  luggage  or  provisions  several  years  previous 
to  the  time  of  my  making  my  visit  to  Peking,  during  the 
mai’ch  of  the  allied  English  and  French  forces  on  the  capital. 
He  enlivened  the  tedium  of  our  way  by  occasionally  referring 
to  the  events  which  took  place  along  the  route,  and  by  de¬ 
scribing  the  consternation  and  discomfiture  of  the  Tartar  cav¬ 
alry  when  charged  by  the  troops  or  attacked  by  the  cannon 
and  shell  of  the  allies.  As  we  passed  along  near  the  battle¬ 
field  in  the  vicinity  of  the  village  Chang-Kia-Wang,  he  point¬ 
ed  out  the  different  positions  of  the  combatants  as  well  as  he 
was  able  to  do.  He  informed  us  that  he  was  not  far  distant 
with  his  cart  at  the  time  of  the  engagement,  but  felt  no  per¬ 
sonal  fear.  Notwithstanding  the  great  disparity  between  the 
numbers  engaged,  the  Chinese  and  the  Tartar  troops  being 
vastly  more  numerous  than  the  forces  of  the  allies,  they  quick¬ 
ly  became  panic-struck  and  demoralized,  and  fled  in  dismay 
from  the  field. 

Although  I  had  spent  nearly  one  third  of  my  life  in  China, 
and  had  visited  the  principal  cities  on  the  sea-board  accessible 
to  foreigners,  I  expected  to  find  an  improved  style  of  civiliza¬ 
tion  at  the  capital.  It  was  therefore  with  feelings  of  consider¬ 
able  interest  that  I  approached  within  sight  of  the  walls  of 
Peking,  from  an  easterly  direction,  about  nine  o’clock  on  the 
morning  of  the  4th  of  March.  Among  the  first  objects  which 
attracted  my  attention  as  we  came  near  the  gate  through 
which  we  entered  the  city  were  a  number  of  camels  lying 
down  and  quietly  chewing  the  cud  while  awaiting  the  recep¬ 
tion  of  their  burdens.  None  of  these  animals  are  to  be' found 
in  the  southern  portions  of  the  empire ;  but,  during  my  visit  at 


SHORT  DESCRIPTION  OF  PEKING. 


445 


TART  OP  THE  WALL  OF  PEKING. 

the  capital,  I  doubtless  saw  several  thousands  engaged  in  trans¬ 
porting  coal  to  the  city  from  the  mines  lying  on  the  west  of 
it,  or  carrying  goods  into  the  country  situated  on  the  north 
and  the  west. 

Peking  has  been  called  by  some  one  a  “  city  of  magnificent 
distances .”  Every  thing  seems  to  have  been  planned  on  a 
large  and  liberal  scale.  The  streets  are  wide,  the  main  ones 
being  several  times  wider  than  the  main  streets  in  large  cities 
in  Southern  China.  Peking  is  divided  into  two  parts,  usually 
called  the  Tartar  and  the  Chinese  cities.  The  former  is  also 
referred  to  as  the  “  northern?  the  latter  the  “  southern ”  city. 
The  wall  which  separates  them  forms  the  wall  on  the  southern 
side  of  the  Tartar,  but  only  a  part  of  the  wall  on  the  northern 
side  of  the  Chinese  city,  the  Chinese  being  broader  than  the 
Tartar  city.  The  dividing  wall  is  quite  high  and  broad,  hav¬ 
ing  in  it  three  large  gates,  which  are  open  from  early  dawn  to 
dark.  These  gates  lead  into,  or  rather  open  upon  the  three 
pi’incipal  streets  in  both  the  northern  and  southern  cities. 
Several  of  the  large  and  principal  streets  in  both  cities  run 
east  and  west,  and  others  run  north  and  south,  crossing  each 
other  at  right  angles.  The  city  walls  are  about  thirty  feet 
high,  more  or  less,  and  are  kept  in  good  repair,  which  can  not 
be  truly  said  of  most  large  Chinese  cities  at  the  present  day. 
The  residences  of  the  better  class  of  citizens  are  ample,  well 
built,  in  a  Chinese  sense,  and  have  spacious  court-yards — from 
the  street  generally  presenting  but  a  very  indifferent  and  even 


446 


INTERIOR  VIEW  OF  PEKING. 


shabby  appearance.  Usually  the  best  houses  are  concealed 
from  the  view  of  the  traveler  in  the  public  street  by  a  high 
wall. 

Few  sedans  borne  on  the  shoulders  of  men  are  seen  at  Pe¬ 
king  ;  but  one-horse  carts,  some  of  which  are  quite  neat-look- 


CAET  OE  CAB  DRAWN  BY  A  MULE  OE  PONY. 


ing,  are  very  numerous,  and  not  expensive.  Large  numbers 
of  these  Chinese  cabs  are  to  be  found  standing  at  various  un¬ 
occupied  places  in  all  sections  of  the  cities,  and  at  all  hours 
of  the  day,  awaiting  employment.  They  constitute  the  best 
way  of  traveling  from  one  part  of  the  city  to  anothei*,  and  are 
almost  a  necessity  to  residents,  as  well  as  to  strangers  or  visit¬ 
ors.  They  can  be  hired  per  day  for^the  small  sum  of  sixty  or 
seventy  cents,  including  the  wages  of  the  driver. 

The  Pekinese  do  not  seem  as  excitable,  curious,  and  inquisi¬ 
tive  as  are  the  Chinese  in  the  southern  portions  of  the  empire. 
They  generally  appear  to  be  occupied  each  with  his  own  af¬ 
fairs,  and  to  pay  but  little  attention  to  foreign  visitors,  and  to 
care  but  very  little  for  them  in  any  sense  except  they  may  be 
able  to  make  them  a  means  of  pecuniary  profit.  This  fact 
may  be  partially  accounted  for  by  the  circumstance  that  the 
inhabitants  of  Peking  have  been  accustomed  for  centuries  to 
see  strangers  from  various  foreign  countries,  who  visit  the  cap- 


CONCERNING  THE  PEKINESE. 


447 


ital,  bringing  tribute,  or  for  purposes  of  trade  or  religion. 
One  may  see  in  the  streets  of  Peking  Thibetans  from  the  dis¬ 
tant  "West,  and  Coreans  from  the  distant  East;  Mongolians 
from  the  vast  deserts  lying  on  the  west  and  northwest  of  Chi¬ 
na  Proper,  and  Manchurians  from  the  country  to  the  north 
of  the  empire,  the  original  home  of  the  Manchu  family  now 
on  the  dragon  throne — all  wearing  their  national  costumes, 
and  all  speaking  their  native  tongues.  Roman  Catholic  mis¬ 
sionaries  have  resided  at  Peking  in  greater  or  less  numbers 
for  over  two  hundred  and  fifty  years,  and  the  Russians  have 
had  a  political  embassy  there  for  a  considerable  period.  A 
foreigner,  conducting  himself  with  propriety,  may  perambulate 
the  streets  without  being  annoyed  by  crowds  of  idlers  following 
wherever  he  goes,  or  running  by  his  side.  The  citizens  seem 
much  less  saucy  and  impertinent  or  insulting  in  their  demeanor 
and  remarks  toward  visitors  from  foreign  countries  than  are 
the  Chinese  in  any  other  large  city  which  I  have  visited. 

The  Pekinese,  as  well  as  the  Chinese  generally,  residing  in 
the  northern  part  of  China,  are  much  more  hardy  and*  robust 
than  are  the  Chinese  living  in  the  southern  portions  of  the 
empire.  This  is  doubtless  owing,  in  a  great  degree,  to  the 
colder  and  more  bracing  climate  in  which  they  live.  Their 
food  is  more  hearty  and  nourishing  than  the  food  of  the  peo¬ 
ple  in  the  south,  less  rice  and  less  fish,  and  more  wheat,  corn, 
millet,  as  well  as  more  beef  and  mutton,  being  used.  What¬ 
ever  be  the  natural  causes,  they  undoubtedly  are  superiors  to 
their  fellow-countrymen  at  the  south  as  regards  stature, 
strength  of  body,  and  general  appearance. 

As  respects  the  extent  of  the  capital,  let  it  suffice  to  say 
that  the  wall  around  the  northern  city,  as  I  was  informed, 
measures  fourteen  miles, 'and  that  the  wall  around  the  south¬ 
ern  city  measures  ten  miles.  If  the  wall  which  is  common  to 
both  the  northern  and  the  southern  cities  be  three  miles  in 
length,  the  outside  wall  around  the  capital  would  be  twenty- 
one  miles  in  extent.  Some  of  the  suburbs  are  extensive. 

The  population  of  Peking,  Chinese  and  Tartars,  is  usually 
estimated  to  amount  to  at  least  two  millions.  The  capital 
ranks  for  populousness,  as  every  intelligent  school-boy  knows, 
as  one  of  the  three  largest  cities  in  the  world,  viz.,  London, 
Peking,  and  Jeddo. 


448 


INTERIOR  VIEW  OF  PEKING. 


The  foreign  legations  of  the  United  States,  Great  Britain, 
France,  and  Russia,  are  located  in  the  southern  part  of  the 
Tartar  city,  and  near  each  other.  They  are  all  probably  less 
than  half  a  mile  from  the  wall  which  surrounds  the  Sacred 
City  containing  the  Imperial  palace  and  grounds  devoted  to 
the  use  of  the  Imperial  family.  The  hospital,  under  the  charge 
of  a  physician  connected  with  the  London  Missionary  Society, 
is  on  the  premises  belonging  to  the  British  Legation.  Most 
of  the  Protestant  missionaries,  English  and  American,  have 
been  glad  to  secure  locations  not  very  remote  from  the  same 
part  of  the  northern  city. 


THE  IMPERIAL  WINTER  PALACE  AT  PEKING. 


The  experience  of  the  foreign  residents  goes  to  show  that 
the  climate  of  Peking  is  healthy  and  invigorating.  The  vicin¬ 
ity  of  the  partition-wall  between  the  Chinese  and  the  Tartar 
cities  to  the  foreign  legations  makes  recreation  by  walking 
practicable  even  for  ladies  and  children,  though  they  live  in 
the  midst  of  two  millions  of  people ;  for  they,  as  well  as  other 
foreign  residents,  have  ready  access  to  the  top  of  the  wall, 
where  they  may  take  the  air  and  promenade  as  often  and  a6 
long  as  they  please.  Large  numbers  of  trees  are  scattered 
over  the  city  in  all  directions,  and  these  give  in  the  summer 
season  a  rural  aspect  to  the  scenery  as  viewed  from  the  cen- 


PRINCE  KUNGr,  THE  PRIME  MINISTER.  449 

tral  wall,  and  add  much  to  the  pleasure  of  a  promenade. 
From  this  wall  several  imperial  palaces  can  be  seen ;  some  of 
them  look  finely  in  the  distance.  Walking  in  the  streets  for 
recreation  an^  exercise  is  almost  impracticable  on  account  of 
the  absence  of  sidewalks,  and  on  account  of  the  dust  and  the 
crowds  of  people,  and  the  multitude  of  carts  which  are  en¬ 
countered  there  at  all  hours  of  the  day,  except  in  rainy  weath¬ 
er,  and  except  very  early  in  the  morning. 

The  Hon!  A.  Burlingame  and  Sir  Frederick  Bruce,  respect¬ 
ively  American  and  British  ministers  to  China,  and  the  minis¬ 
ters  of  France  and  Russia,  were  in  friendly  relations  with  the 
Chinese  government.  Their  presence  at  the  capital  did  not 
seem  to  disturb  the  equilibrium  of  the  empire,  and  occasion 
any  special  annoyance,  as  many  predicted  and  feared.  The 
party  in  power  at  Peking  was  favorable  to  foreigners.  The 
head  of  this  party  was  Prince  Kung,  a  near  relative  to  the 


PRINCE  KU"NG. 

youthful  emperor.  He  is  also  one  of  the  regents  who  have  in 
charge  the  affairs  of  state  during  the  minority  of  the  “Son  of 
ifeaven.”  He  is  a  man  of  acknowledged  ability  and  strength 
of  character.  As  long  as  his  counsels  are  followed  in  the  ad- 


450 


INTERIOR  VIEW  OF  PEKING. 


ministration  Qf  the  government  relating  to  foreign  countries 
and  foreign  interests,  there  doubtless  will  be  no  serious  mis¬ 
understanding  or  difficulty. 

Among  the  objects  of  interest  which  I  visited  during  my 
visit  at  Peking  are  the  Astronomical  Observatory,  the  old 
Portuguese  Burying-ground,  the  Russian  Cemetery,  and  tbe 
Temple  of  the  Great  Bell. 

This  observatory  was  erected  nearly  two  hundred  years  ago, 
in  the  first  part  of  the  period  during  which  the  present  family 
has  occupied  the  imperial  throne.  It  is  situated  near  the  south¬ 
eastern  corner  of  the  northern  city,  and  is  built  partly  on  the 
wall.  I  was  struck  with  surprise  on  beholding  the  excellent 
workmanship  and  the  remarkable  skill  displayed  in  the  con¬ 
struction  of  the  globe  of  the  heavens.  It  was  made ‘of  cop¬ 
per,  and  is  about  seven  feet  in  diameter,  and  is  mounted  on  a 
fine  standard  or  frame-work  of  copper.  Many  of  the  principal 
stars  and  constellations  are  represented  in  a  very  neat  man¬ 
ner  by  copper  figures  fastened  to  its  surface,  the  figures  being 
of  various  sizes,  denoting  stars  of  various  magnitudes.  In  all 
there  were  eight  pieces  of  machinery  for  estimating  the  distan¬ 
ces,  the  movements,  the  sizes,  etc.,  of  the  heavenly  bodies.  One 
of  them,  as  I  was  afterward  informed,  came  from  France.  One 
of  these  was  about  fifteen  feet  high,  and  made  of  copper  like 
the  rest.  They  were  all  exposed  to  the  open  heavens,  on  the 
top  of  a  level  and  substantial  platform,  and  all  exhibited  great 
skill  in  their  construction,  considering  the  time,  place,  and 
other  circumstances  of  their  manufacture  by  Verbiest  and  his 
associates,  the  Roman  Catholic  missionaries,  chiefly  in  the 
reign  of  Kanghi,  the  second  emperor  of  the  present  dynasty. 
The  platform  was  surrounded  by  a  heavy  iron  railing. 

The  Jesuit  Burying-ground,  often  called  the^ld  Portuguese 
Burying-ground,  is  situated  a  short  distance  outside  of  one  of 
the  western  gates  of  the  Tartar  city.  It  was  with  a  deep  and 
sincere  interest  that  I  looked  upon  the  large  white  marble 
tomb-stones  of  the  Roman  Catholic  missionaries  who  exerted 
such  a  great  influence  at  Peking  during  the  latter  part  of  the 
Ming  dynasty,  and  the  former  part  of  the  present  Tartar  dy¬ 
nasty.  There  were  some  eighty  or  ninety  tomb-stones  in  all. 
Some  had  inscriptions  in  Latin,  Chinese,  and  Manchu.  I  re¬ 
member  to  have  seen  the  old,  weather-beaten  marble  tomb- 


TEMPLE  OF  THE  GREAT  BELL. 


451 


stones  erected  to  mark  th6  resting-place  of  the  mortal  remains 
of  Ricci,  Schall,  Verbiest,  De  Sousa,  and  others  noted  for  then- 
part  in  the  missionary  and  scientific  labors  which  were  per¬ 
formed  at  Peking  two  centuries  ago.  I  also  noticed  two  fine 
large  monuments  of  white  marble  sacred  to  the  memory  of 
Xavier,  the  Jesuit  apostle  of  the  East,  and  of  Joseph,  the  hus¬ 
band  of  Mary.  Joseph  is  the  patron  of  Roman  Catholic  mis¬ 
sions  in  China.  These  stand,  the  one  on  the  right  hand  and 
the  other  on  the  left  hand  of  the  front  gate  to  the  cemetery 
as  it  is  entered  from  the  street. 

.  The  Russian  Burying-ground,  situated  a  short  distance  out¬ 
side  of  the  most  eastern  gate,'  on  the  northern  side  of  the 
northern  city,  possesses  a  melancholy  interest  to  foreign  visit¬ 
ors  at  the  present  time,  for  it  contains  the  small  and  plain 
monument,  u  Sacred  to  the  memory'1'1  of  Captain  Brabason, 
Lieutenant  Anderson,  and  eleven  others,  who,  with  a  number 
of  soldiers,  were  treacherously  taken  prisoners  by  the  Chinese 
while  under  the  protection  of  a  flag  of  truce,  on  the  18th  day 
of  September,  1860.  These  subsequently  sank  under  the  cruel 
tortures  to  which  they  were  subjected  by  the  native  authori¬ 
ties  into  whose  hands  they  fell.  In  front  of  the  monument 
are  five  small  mounds,  which  indicate  the  graves  of  those 
whose  bodies  were  recovered  after  the  surrender  of  Peking  to 
the  allied  English  and  French  forces.  Peace  to  the  dust  of 
these  brave  and  unfortunate  men  ! 

The  Temple  of  the  Great  Bell  is  located  about  three  miles 
to  the  north  of  the  western  gate,  on  the  north*  side  of  the 
northern  city.  The  road  to  it  was  exceedingly  dusty  the  day 
I  visited  it,  and  I  nearly  regretted  the  attempt  to  find  the 
temple  before  I  reached  it.  But  after  I  had  seen  and  exam¬ 
ined  the  bell  I  felt  most  amply  repaid  for  all  the  dust  and  fa¬ 
tigue  I  had  encountered.  It  is  really  a  great  wonder  of  art, 
and  decidedly  the  greatest  monument  of  genius  and  skill  I 
have  seen  in  China.  The  lower  rim  is  about  one  foot  thick. 
Its  diameter  is  about  fifteen  feet,  and  its  height  about  twenty 
feet.  The  apparatus  attached  to  it  for  the  purpose  of  sus¬ 
pending  it  measures  about  eight  feet  in  height,  consisting  of 
eight  immense  staple-like  pieces  of  brass  or  copper  one  foot 
in  diameter,  four  of  which  are  said  to  be  welded  on  the 
top  of  the  bell.  An  attendant  priest  informed  me  that  the 


452 


INTERIOR  VIEW  OF  PEKING. 


bell  weighed  84,000  catties,  which  would  make  it  equal  to 
112,000  pounds.  It  is  covered,  both  within  and  without ,  with 
perfectly-formed  Chinese  characters.  The  fixtures  by  which 
it  is  suspended,  and  the  lower  rim,  have  characters  (Chinese 
and  Manchu)  cast  upon  them.  The  priest  told  me  that  the 
contents  of  eighty-seven  sections  of  the  sacred  books  of  the 
religion  of  his  order  constituted  the  characters  found  upon 
this  immense  bell.  The  wonder  is  how  the  body  of  this  in¬ 
strument,  weighing  undoubtedly  nearly,  if  not  quite  100,000 
pounds,  and  so  completely  covered,  both  on  its  inside  and  on 
its  outside,  with  perfectly-formed  Chinese  characters,  could 
have  been  cast  at  once ,  as  it  must  have  been.  This  wonderful 
bell  was  made  in  the  reign  of  Yungloh,  one  of  the  emperors 
of  the  Ming  dynasty,  which  ended  in  1643.  The  temple  was 
thronged  by  idle  boys  and  men,  who  ascended  a  staircase  by 
which  they  reached  the  second  story,  whence  they  could  look 
down  on  the  bell,  and  whence  they  had  endeavored  to  throw 
the  copper  coin  in  use  at  Peking  through  a  small  hole  in  the 
top  of  it.  A  large  number  of  the  coin  was  lying  about  on  the 
ground  under  the  bell.  It  was  considered  as  belonging  to  the 
temple,  to  be  spent  in  buying  incense  and  candles  for  use  in 
it.  It  was  a  saying  that  those  who  succeeded  in  throwing  their 
coins  through  the  orifice  would  certainly  succeed  in  their  pur¬ 
suits  in  life. 

The  Christian  visitor  at  Peking  can  not  fail  to  be  profoundly 
impressed  with  the  superstitious  and  idolatrous  character  of 
the  government  of  the  present  dynasty.  He  will  see  numer¬ 
ous  temples,  altars,  monasteries,  etc.,  which  indicate,  by  the 
yellow  color  of  their  tiling,  and  of  the  bricks  used  in  their  con¬ 
struction,  and  of  the  painting  of  the  wood-work  connected 
with  them,  that  they  belong  to  the  Imperial  family,  or  are  un¬ 
der  the  patronage  and  support  of  the  Imperial  government. 

Hot  to  give  a  complete  list,  there  is  an  altar  to  Heaven,  an 
altar  to  Agriculture,  an  altar  to  Earth,  an  altar  to  the  Sun,  and 
an  altar  to  the  Moon.  All  of  these  altars,  and  the  premises 
connected  with  them,  are  on  a  grand  and  magnificent  scale. 

I  am  quite  unable  to  give  a  description  of  the  altars  visited 
which  is  adequate  to  them  and  satisfactory  in  itself,  nor  shall  I 
attempt  more  than  a  meagre  outline. 

The  altar  to  Heaven  is  situated  in  the  southeastern  part  of 


DOME  LIKE  THE  CANOPY  OF  HEAYEN. 


453 


the  southern  city,  and  is  surrounded  by  a  wall  fifteen  or  twen¬ 
ty  feet  high,  and  about  three  miles  in  extent.  Along  the 
southern  portion  of  the  premises,  and  running  from  east  to 
west,  there  is  a  broad  straight  avenue  or  carriage-road,  near¬ 
ly  or  quite  one  mile  in  length,  the  sides  of  which  are  shaded 
by  large  trees,  kept  in  good  repair.  The  whole  inclosure  in 
many  respects  resembles  an  extensive  park,  and  has  large 
shade-trees  planted  in  rows  at  regular  intervals.  It  contains 
several  large  and  magnificent  buildings — magnificent  in  a  Chi¬ 
nese  sense — devoted  to  various  purposes,  and  used  only  on 
state  occasions  by  the  emperor  himself,  or  by  members  of  the 
Imperial  family. 

The  pavilion  to  Heaven,  or  the  lofty  dome  in  imitation  of 
the  Vault  of  heaven,  as  some  explain  and  describe  it,  is  really 


DOME  IN  IMITATION  OF  THE  VAULT  OF  HEAVEN. 


a  fine-looking  object.  It  is  circular,  and,  as  the  keeper  of  the 
grounds  informed  me,  was  ninety-nine  feet  high,  consisting  of 
three  stories.  It  is  erected  on  the  centre  of  a  magnificent 
•platform,  constructed  of  white  marble,  twenty-five  or  thirty 
feet  high.  The  top  of  the  platform  is  reached  by  ascending 
three  flights  of  marble  steps  from  any  one  of  four  sides,  cor¬ 
responding  to  the  four  cardinal  points.  At  the  head  of  the 


454 


INTERIOR  VIEW  OF  PEKING. 


first  and  of  the  second  flight  of  steps  is  a  fine  flat  terrace  run¬ 
ning  around  the  platform,  each  terrace  being  some  twenty  feet 
wide,  and  protected  by  a  white  marble  balustrade,  in  some 
places  elaborately,  if  not  elegantly  carved.  The  outside  of  the 
pavilion,  and  the  tiling  on  its  top,  are  of  a  deep  blue  color,  in 
imitation  of  the  azure  vault  of  heaven.  It  is  the  finest  aucT~? 
most  imposing  structure,  especially  when  beheld  from  a  short 
distance,  which  I  have  seen  in  China. 

.  The  interior  of  this  pavilion  is  devoted  to  the  worship  of  the 
chief  god  of  the  Tauist  religion,  “  the  Pearly  Emperor  Su¬ 
preme  Ruler”  by  the  Chinese  emperor  himself,  as  I  was  dis¬ 
tinctly  informed  by  the  keepers  of  the  premises.  Their  state¬ 
ment  is  corroborated  by  the  insertion  in  Chinese  to  be  found 
upon  the  tablet  which  is  used  on  the  occasion  of  the  emperor’s 
worshiping.  Some  foreigners,  however,  seem  to  believe  that 
the  worship  is  designed  to  be  given  to  “the  Supreme  Ruler 
of  the  Imperial  Heavens,”  or,  as  the  Chinese  expression  is  ren¬ 
dered  by  others,  “  the  Ruler  on  High  of  the-  Imperial  Heav¬ 
ens” — that  is,  as  they  understand  the  subject^ -Heaven,  or  the 
true  God.  Few,  however,  believe  that  the  Chinese  emperor 
worships  the  true  God.  A  small  tablet,  having  the  usual  ti¬ 
tle  of  the  chief  divinity  of  Chinese  Rationalism,  Yuh  Hwang 
Shang-Ti  (according  to  the  spelling  of  the  Mandarin  pronunci¬ 
ation),  inscribed  upon  it  in  large  gilt  characters,  is  placed  in  a 
chair  standing  on  the  throne  erected  in  the  northern  part  of 
the  interior.  On  the  right  and  on  the  left  hand  sides  of  the 
room  are  placed  seven  or  eight  large  and  elegantly-carved 
chairs,  which  are  used  to  hold  tablets  representing  the  deceased 
emperors  of  the  dominant  dynasty  during  the  time  occupied 
by  the  living  emperor  in  burning  incejise  before  the  tablet  of 
the  Supreme  Ruler,  the  Pearly  Emperor,  and  in  performing  the 
prescribed  acts  of  worship.  The  spirits  of  the  deceased  em¬ 
perors  are  supposed  to  be  present  as  worshipers,  not  as  objects 
of  worship,  during  the  ceremonies  of  the  occasion.  I  was  told 
by  the  men  who  belonged  to  the  premises,  whether  correctly 
or  incorrectly  I  can  not  affirm,  that  sacrifices  are  offered  threo 
times  yearly  to  the  Pearly  Emperor,  Yuh  Hwang  Shang-Ti, 
consisting  in  part  of  eleven  bullocks,  twelve  rams,  three  swine, 
two  deer,  and  twelve  hares.  Near  by  is  an  immense  furfiace, 
in  which  the  carcass  of  a  bullock  is  consumed  as  a  kind  of 


ALTAR  TO  HEAVEN. 


455 


burnt-offering  while  the  others  are  being  offered  whole  as  sac¬ 
rifices.  I  noticed  ten  immense  iron  open-work  censers  or  fur¬ 
naces,  each  large  enough  to  hold  several  barrels,  where  mock- 
money  was  burnt  in  large  quantities  at  the  proper  time  during 
the  ceremonies. 

The  altar  to  Heaven  is  located  some  distance  to  the  south 
of  the  Blue  Dome,  representing  the  vault  of  heaven,  just  par¬ 
tially  described.  It  is  also  circular,  having  two  terraces,  each 
reached  by  flights  of  nine  marble  steps,  and  surrounded  by 
white  marble  balustrades,  etc.,  similar  in  some  respects  to  the 
terraces  and  balustrades  belonging  to  the  dome  to  heaven. 
There  is,  however,  no  pavilion  or  building  on  its  top.  It  is 
level,  and  entirely 'open  to  the  heavens.  The  platform  which 
constitutes  the  altar  to  Heaven  is  considerably  smaller  than 
the  level  surface  on  which  the  pavilion  and  dome  to  Heaven  is 
built,  being  only  about  twenty-eight  paces  across.  Hear  it  is 
an  immense  furnace  for  consuming  a  whole  bullock,  and  twelve 
large,  coarsely-made  open-work  iron  censers  or  furnaces  for 
holding  mock-money  while  burning.  There  are  also  several 
magnificent  large  copper  censers,  used  for  containing  incense. 
The  altar  is  surrounded  by  four  walls ;  the  innermost  one  is 
circular,  and  the  others  are  square  or  right-angled.  Each  of 
the  two  innermost  walls  have  three  openings  on  each  of  the 
four  sides,  north,  east,  south,  and  west.  In  each  of  these  open¬ 
ings  is  erected  a  splendid  lofty  arch  or  portal  of  white  marble, 
elaborately  carved  or  chiseled,  making  twenty-four  arches  in 
all.  The  bricks  used  about  the  altar  and  the  walls  are  glazed 
and  colored ;  the  yellow  color  predominates.  White  marble 
is  lavishly  used  in  constructing  several  palaces  and  outbuild¬ 
ings,  the  walls,  altars,  etc.,  giving,  in  connection  with  the 
glazed  bricks  and  tiling,  a  neat,  costly,  and  elegant  appearance 
to  the  immense  inclosure. 

The  altar  to  Agriculture  is  situated  to  the  west  of  the  altar 
to  Heaven,  in  the  southwestern  portion  of  the  southern  city. 
The  premises  are  somewhat  smaller  than  those  connected  with 
the  altar  to  Heaven,  but,  like  it,  abounds  in  large  trees,  set  out 
in  regular  order.  The  altar  itself  is  square,  and  only  one  sto.- 
ry  high.  On  it  and  near  by  are  eight  immense  brazen  cen¬ 
sers,  of  most  excellent  workmanship.  I  visited  the  building 
which  contained  the  tablets  to  the  gods  of  mountains,  the  god 


456 


INTERIOR  VIEW  OF  PEKING. 


of  the  ocean,  the  god  of  the  wind,  the  god  of  thunder,  the  god 
of  rain,  and  the  god  of  the  green  grass  and  the  green  stalks  of 
grain.  The  butchery,  where  six  bullocks,  six  swine,  and  five 
sheep  arft  slaughtered  twice  per  year,  as  I  was  told,  to  be  of¬ 
fered  up  in  sacrifice  to  these  gods,  was  pointed  out  by  the 
keepers  of  the  premises  as  an  object  worth  notice.  As  anoth¬ 
er  object  of  special  interest,  they  showed  me  the  building  in 
which  were  deposited,  when  not  in  actual  use,  the  implements 
of  husbandry  used  by  the  emperor  and  by  the  princes  of  the 
empire,  in  the  spring  of  each  year,  while  setting  an  example  to 
the  agricultural  class  of  the  people  by  personally  engaging  in 
plowing,  sowing,  etc.  The  Imperial  plow,  seed-planter,  rake, 
bucket,  etc. — that  is,  those  implements  actually  devoted  to  the 
exclusive  use  of  the  emperor  himself,  were  of  a  bright  yellow 
color,  while  those  used  by  the  princes  of  the  empire  on  the 
same  occasion  were  of  a  bright  red  color.  The  two  plots  of 
ground  where  the  emperor  and  his  princes  engage  in  the  rural 
employments  of  plowing,  planting,  sowing,  etc.,  in  the  pres¬ 
ence  of  the  grandees  of  the  empire,  are  situated  near  the  altar 
to  Agriculture,  where  sacrifices  are  offered.  I  went  into  one 
of  the  palaces  devoted  to  the  use  of  the  emperor  during  his 
visit  to  these  premises.  The  ceiling  of  the  roof,  which  could 
be  seen  from  below,  was  covered  with  numerous  gilded  paint¬ 
ings  or  pictures  representing  the  five-clawed  dragon,  the  spe¬ 
cial  emblem  of  Imperial  power.  These  premises,  considered 
as  a  whole,  were  much  inferior  to  those  which  contained  the 
altar  and  the  dome  to  Heaven. 

The  altar  to  Earth  is  located  not  far  from  one  of  the  gates 
of  the  northern  wall  of  the  northern  city,  and  outside  of  it. 
The  premises  are  spacious,  and  kept  in  good  order.  Many 
large  trees  are  planted  in  regular  rows.  The  altar  consists  of 
two  terraces — that  is,  one  built  upon  the  other.  The  topmost 
one  is  reached  by  two  flights  of  steps,  each  flight  about  six 
feet  high.  The  terraces  are  faced  on  the  sides  with  yellow 
glazed  brick.  The  upper  surface  of  the  altar  is  covered  with 
square  smooth  slate-colored  brick,  each  about.two  and  a  half 
feet  square.  The  altar  is  surrounded  by  a  deep,  narrow  dry 
moat,  bricked  up  neatly  on  the  sides,  and  also  by  walls.  The 
two  innermost  ones  are  yellow.  Sacrifices  to  earth  are  made 
once  a  year  by  the  emperor  or  by  his  proxy,  using,  as  I  was 


LAMA  MONASTERIES. 


457 


informed  by  the  keepers  of  the  premises,  one  deer,  two  hares, 
nine  bullocks,  six  sheep,  and  six  swine.  This  altar,  and  the 
buildings,  etc.,  connected  with  the  premises,  rank  next  in 
beauty  and  magnificence  to  the  altar  to  Heaven  and  its  sur¬ 
roundings — speaking  only  of  the  comparative  appearance  of 
the  altars  which  I  visited.  When  too  late  to  visit  it,  I  was 
told  of  the  existence  of  a  splendid  altar  to  Light,  located  in  the 
Sacred  or  Inner  city.  I  saw  a  photograph  of  it,  and  judged  it 
to  be  only  inferior  to  the  altar  to  Heaven.  As  our  company 
was  leaving  the  premises  devoted  to  the  altar  to  Earth,  we 
saw  a  wild  fox  roaming  about,  stopping  occasionally  to  gaze 
at  us.  The  keepers  considered  the  presence  of  the  fox  an 
omen  of  good,  and  on  no  account  would  consent  to  have  it 
hunted  and  killed. 

The  altar  to  the  Sun  is  situated  some  distance  to  the  east  of 
the  Tartar  city,  and  outside  of  one  of  the  large  gates  on  that 
side  of  the  city.  I  had  a  good  view  of  it  from  the  wall  of  the 
city.  The  altar  to  the  Moon  is  located  outside  of  the  west 
wall  of  the  Tartar  city,  corresponding  nearly  to  the  situation 
of  the  altar  to  the  Sun  on  the  east.  It  is  approached  by  a 
magnificent  broad  avenue  of  about  a  quarter  of  a  mile  in 
length.  There  was  nothing  which  I  saw  in  the  premises  which 
deserves  a  special  notice,  as  compared  with  the  premises  of 
the  other  altars  visited. 

There  are  two  immense  Lama  temples,  or  monasteries,  at  Pe¬ 
king,  one  a  short  distance  to  the  north  and  the  other  a  short 
distance  to  the  south  of  the  northern  wall  of  the  Tartar  city — 
that  is,  one  inside  and  one  outside  of  it.  They  abound  with 
yellow-colored  tiling,  bricks,  etc.,  showing  that  they  are  con¬ 
nected  with  the  reigning  family,  or  with  the  Imperial  govern¬ 
ment,  yellow  being  the  Imperial  badge  or  color.  It  is  reported 
in  Peking  that  the  members  of  the  reigning  family,  as  private 
individuals,  are  worshipers  of  the  Living  Buddha,  the  head  or 
principal  of  the  Lama  religion.  The  pifiests  in  these  establish¬ 
ments  also  worship  the  Living  Buddha,  whose  residence  is  in 
Lha-Ssa,  the  capital  of  Thibet. 

The  premises  of  the  Lama  temple  outside  the  city  contain 
a  colossal  monument  made  out  of  white  marble.  It  must 
have  cost  an  immense  sum  of  money  and  an  immense  amount 
of  labor.  It  is  covered  with  images  of  Buddha,  and  a  large 
Vol.  II.— U 


458 


INTERIOR  VIEW  OF  PEKING. 


variety  of  other  beings,  real  or  imaginary.  At  its  four  cor¬ 
ners  are  four  white  marble  pagodas,  one  pagoda  at  each  cor¬ 
ner,  four  or  five  stories  high,  having  also  carved  upon  them 
numerous  images  of  Buddha.  I  was  subsequently  informed 
that,  in  some  way,  the  carvings  and  engravings  upon  the  mar- 
ble  monument  were  designed  to  be  an  historical  and  pictori¬ 
al  representation  of  the  birth,  life,  and  death  of  Buddha,  the 
founder  of  Buddhism.  It  is,  indeed,  a  beautiful  work  of  art. 
W e  observed  a  sorrowful,  melancholy-looking  devotee,  said  to 
have  come  from  outside  the  western  boundaries  of  China  prop¬ 
er,  engaged  in  performing  his  devotions  toward  the  monument. 
He  prostrated  himself  flat  on  the  ground,  and  while  in  that 
posture  struck  the  ground  with  his  forehead,  muttering  half 
aloud  some  formulas,  and  removing  at  the  termination  of  each 
prostration  and  repetition  one  of  the  beads  which  he  wore 
around  his  neck  along  the  cord  upon  which  they  were  strung, 
thus  keeping  an  account  of  the  number  of  his  so-regarded 
meritorious  prostrations  and  repetitions. 

The  Lama  monastery  inside  the  city,  I  was  told,  was  large 
enough  to  accommodate  three  thousand  persons.  The  prem¬ 
ises  are  indeed  very  spacious,  and  the  buildings  large  and  nu¬ 
merous.  As  a  general  remark,  the  temples,  or  the  buildings 
devoted  to  idols,  and  where  more  or  less  numerous  and  im¬ 
posing  ceremonies  of  worship  are  performed,  connected  with 
these  premises,  resembfe  very  much  the  common  Buddhistic 
temples  to  be  found  every  where  in  the  south  of  China.  There 
is  an  immense  image  of  Buddha  in  one  of  these  buildings, 

.  about  sixty  feet  high,  said  to  be  the  largest  idol  in  China,  per¬ 
haps  in  the  world.  I  failed  to  get  a  sight  of  it  through  the  eva¬ 
sion  or  .mendacity  practiced  by  the  priest  who  kept  the  keys  of 
the  building.  He  engaged  to  bring  the  keys  on  my  promising 
him  a  reward,  and  went  off  professedly  for  them,  but  did  not 
return.  The  priests  had  just  finished  their  afternoon  wor¬ 
ship,  and  were  dispersing  to  their  rooms,  when  I  arrived  there. 
They  wore  very  ample  breeches  of  a  deep  red  color,  and,  in¬ 
stead  of  a  coat,  had  something  like  a  red  blanket  thrown  over 
their  shoulders.  Some  of  them  were  engaged  in  gambling 
with  the  large  Peking  cash.  Some  of  the  Mongol  priests  had 
on  ash-colored  clothing,  and  others  had  yellow  cotton  or  silk 
garments.  It  is  currently  believed  that  these  Lama  establish- 


TEMPLE  OF  CONFUCIUS. 


459 


Obverse.  Reverse. 

fao-simile  of  TiiE  labge  pekinq  oash  (worth.  about  400  to  a  dollar). 


ments  are  principally  supported  by  moneys  received  from 
government.  There  seemed  to  be  no  indication  of  poverty, 
every  thing  being  kept  in  good  repair. 

The  facts  which  have  just  been  mentioned  relating  to  the 
various  altars  and  the  sacrifices  made  upon  them,  and  relating 
to  the  Lama  monasteries,  go  to  prove  that  the  present  Tartar 
government  is  very  superstitious  and  idolatrous,  and  also  that 
the  annual  expenses  connected  with  this  official  or  govern¬ 
mental  superstition  and  idolatry  are  immense. 

While  at  Peking  I  was  much  interested  in  my  visit  to  the 
temple  erected  for  the  worship  of  Confucius.  This  temple  is 
situated  near  the  large  Lama  monastery  which  has  been  re¬ 
ferred  to,  jn  the  northeastern  part  of  the  Tartar  city.  A  tab¬ 
let  representing  the  sage,  but  no  imlge,  is  used.  The  temple 
proper  is  not  very  large,  but  the  abundance  of  gilding,  yellow 
tiling,  yellow  painting,  and  yellow  bricks  connected  with  it 
and  the  outbuildings  and  pavilions,  combine  to  give  the  prem¬ 
ises  devoted  to  the  worship  and  honor  of  Confucius  a  splendid 
and  magnificent  appearance.  In  one  of  the  outbuildings  there 
are  shown  to  the  inquisitive  stranger  ten  stone  drums — that  is, 
ten  stones  cut  out  in  the  shape  of  drums.  These  are  affirmed 
to  have  been  made  about  three  thousand  years  ago.  They 
indeed  exhibit  marks  of  great  antiquity,  but  it  is  doubtful  if 
they  are  as  old  as  it  is  claimed.  On  the  outside  of  them  there 
are  engraved,  though  not  very  distinctly,  a  large  number  of 
Chinese  characters,  in  one  of  the  forms  or  styles  of  writing 
used  in  very  ancient  times. 

Near  the  Confucian  temple  is  a  building  which  I  shall  des¬ 
ignate  as  the  Imperial  pavilion.  This  pavilion  and  its  imme- 


460 


INTERIOR  VIEW  OF  PEKING. 


diate  surroundings  constitute  some  of  the  most  interesting  ob¬ 
jects  to  the  foreign  visitor.  In  this  pavilion,  which  is  two 
stories  high,  is  a  throne  from  which  the  emperor  is  accustomed 
to  confer  certain  honors  upon  certain  competitors  who  have 
successfully  striven  for  literary  rank  and  fame.  The  table  be¬ 
fore  the  throne  was  covered  with  dust  nearly  one  eighth  of  an 
inch  thick  at  the  time  of  my  visit.  Still,  the  elaborate  carving 
on  its  legs  was  visible  through  the  dust.  The  ceiling  over¬ 
head  was  richly  or  gaudily  painted  with  representations  ofthe 
five-clawed  dragon.  Near  by  the  pavilion  was  the  large  hall 
where  the  candidates  who  have  competed  successfully  for  the 
third  literary  degree,  meet  together  to  compete  at  another  ex¬ 
amination  in  the  presence  of  the  emperor  himself.  To  come 
out  first  best  from  this  literary  arena,  and  to  be  honored  by 
special  personal  attention  on  the  part  of  the  emperor,  is  the 
realization  of  the  highest  literary  honor  attainable  in  China. 

On  two  sides  of  the  Imperial  pavilion,  under  two  long  and 
low  corridors,  are  arranged  about  two  hundred  immense  gran¬ 
ite  tablets,  each  seven  or  eight  feet  high,  and  of  proportionate 
width  and  thickness.  On  these  are  engraved  the  entire  con¬ 
tents  of  the  thirteen  books  which  constitute  the  Chinese  Class- 
icsVj  The  characters  are  neatly  cut  on  the  two  sides  of  the 
tablets.  On  these  extensive  premises,  besides  the  two  hund¬ 
red  tablets,  there  is  an  immense  amount  of  white  marble  used 
for  honorary  tablets,  posft  and  pillars,  balustrades,  etc.,  which, 
in  connection  with  the  numerous  buildings,  contribute  to  give 
to  the  place  a  neat  and  attractive  appearance. 

There  is  a  large  Mosque  located  on  Ox  Street,  in  the  west¬ 
ern  part  of  the  southern  city.  It  had  recently  been  repaired, 
and  seemed  new.  It  was  originally  built  and  presented  to  the 
resident  Mohammedans  by  an  Emperor  of  China  who  reigned 
nearly  two  hundred  years  ago.  The  recent  repairs,  it  was  af¬ 
firmed  by  some  priests  belonging  to  the  establishment,  cost 
the  large  sum  of  thirty  thousand  dollars.  The  main  room  con¬ 
sisted  of  over  forty  apartments,  as  the  Chinese  reckon,  and 
was  very  long,  wide,  and  low.  Some  of  the  Arabic  inscrip¬ 
tions  found  over  the  principal  doors  were  read  off  at  my  re¬ 
quest  by  these  priests,  showing  that  the  language  in  which 
the  Koran  was  originally  written  is  understood  by  a  few,  at 
least,  of  the  many  followers  of  the  false  prophet  in  China.'  This 


ROMAN  CATHOLIC  MISSIONS.  461 

mosque  is  the  largest  and  the  most  wealthy  of  the  several 
mosques  in  the  capital. 

The  Roman  Catholic  missions  are  strong  and  flourishing 
at  Peking.  They  seem  to  be  under  the  special  protection  of 
the  French  minister.  They  have  a  large  and  well-conducted 
school,  where  the  most  promising  Chinese  converts  are  trained 
for  the  Romish  priesthood,  taught  Latin,  etc.  I  did  not  suc¬ 
ceed,  as  some  Protestant  missionaries  have  succeeded,  in  gain¬ 
ing  access  to  this  school,  or  to  the  interior  of  the  largest  Ro¬ 
man  Catholic  church  and  monastery  in  Peking ;  I  only  saw 
the  exterior  of  the  church,  and  heard  those  inside  of  it  chant¬ 
ing  in  concert.  It  appears  that  the  magnificent  church  erect¬ 
ed  within  the  precincts  of  the  Sacred  or  the  Yellow  city  during 
the  reign  of  Kanghi,  in  part  by  moneys  given  by  himself,  and 
described  by  Hue  in  the  third  volume  of  his  “  Christianity  in 
China,”  had  long  ago  been  confiscated  by  the  Chinese  govern¬ 
ment,  and  demolished,  after  the  J esuits  came  into  dishonor  at 
court.  On  the  premises  several  smaller  buildings  had  been 
erected.  These  extensive  and  valuable  premises  had  been  re¬ 
claimed  in  accordance  with  the  provisions  of  the  recent  French 
treaty,  and  possession  of  them  had  been  given  to  the  Roman 
Catholic  missionaries  at  present  in  Peking.  I  was  politely 
shown  over  a  part  of  the  premises  by  two  French  priests  who 
dressed  in  Chinese  costume.  They  took  me  to  a  small  chapel, 
on  the  walls  of  which  were  suspended  eighteen  or  twenty  pic¬ 
tures  of  saints,  etc.,  and  where  an  altar  had  been  built  for  wor¬ 
ship.  I  was  informed  that  it  was  the  intention  to  commence 
the  erection  of  a  large  and  splendid  church  on  these  premises 
without  long  delay.  As  I  could  not  speak  French,  and  as 
these  priests  could  not  speak  English,  we  had  recourse  to  the 
Mandarin  dialect,  which  we  all  happened  to  know.  One  of 
these  gentlemen  had  but  recently  arrived  at  Peking,  having 
come  from  one  of  the  remote  provinces  in  the  southwestern 
part  of  the  empire  to  represent  the  facts  relating  to  the  mur¬ 
der  of  a  Roman  Catholic  priest  there  by  the  officers  of  gov¬ 
ernment,  and  to  obtain  redress  therefor  at  the  capital.  He  in¬ 
tended  to  return  before  many  months  to  his  distant  field  of  la¬ 
bor.  Previous  to  my  visit  at  Peking,  and  while  I  was  at 
Tientsin,  I  was  informed  by  a  man  who  said  he  was  a  Roman 
Catholic,  and  dwelt  at  the  capital,  that  there  were  thirty  for- 


462 


INTERIOR  VIEW  OF  PEKING. 


eign  priests  there,  and  that  the  number  of  native  converts 
there  was  very  large.  It  is  not  probable  that  there  are  quite 
thirty  foreign  priests  stationed  at  the  capital,  though  there 
may  be  that  number  in  the  province*  of  Pechili,  in  which  Pe¬ 
king  is  situated.  Besides  the  priests  at  Peking,  there  are  six 
or  eight  foreign  Sisters  of  Mercy,  who  arrived  at  Tientsin  in 
the-fall  of  1862 — destined  for  the  capital  of  the  empire. 

The  importance  of  sustaining  Protestant  missions  at  Peking 
must  be  manifest,  in  view  of  the  various  facts  which  have 
been  advanced,  showing  the  superstitious  and  idolatrous  char¬ 
acter  of  the  Imperial  government,  and,  by  inference,  the  moral 
condition  of  its  vast  and  varied  population. 

Lamaism  (also  called  Shamanism),  the  form  of  Buddhism 
which  prevails  principally  in  Thibet  and  Mongolia,  has  repre¬ 
sentatives  at  the  capital,  as  has  been  remarked.  Chinese 
Buddhism,  or  the  form  of  Buddhism  which  is  so  popular  in 
Southern  China,  has  not  a  few  adherents  in  Peking.  Tauism, 
or  Chinese  Rationalism,  abounds  there  more  than  in  the  south 
of  the  empire.  Should  not  these  forms  of  error  be  met  and 
exposed  thoroughly  at  the  capital  by  the  teachers  of  Protest¬ 
ant  Christianity  ? 

Should  not  the  delusions  of  Mohammedans,  established  there 
for  centuries,  be  dissipated  and  counteracted,  as  far  as  man 
can  do  it,  by  the  expounders  of  a  pure  and  spiritual  Christian¬ 
ity? 

Roman  Catholic  missionaries  being  established  and  protect¬ 
ed  there  in  the  exercise  of  their  religious  and  ecclesiastical 
functions,  is  it  any  thing  more  than  fair  and  equal  that  Prot¬ 
estant  missionaries  should  be  stationed  and  protected  at  the 
capital  in  the  exercise  of  their  religious  privileges  and  duties? 
Is  it  not  as  important  that  the  Christianity  of  Protestant  En¬ 
gland  and  America  should  have  its  defenders  and  its  teachers 
at  Peking,  as  that  the  Christianity  of  Roman  Catholic  France 
should  have  its  defenders  and  its  teachers  there? 

Peking  is  the  political  and  the  literary  centre  of  an  empire 
which  contains  one  third  of  the  human  race.  Officers  of  high 
rank,  from  all  parts  .of  the  eighteen  provinces,  receive  their 
commissions  from  Peking ;  and  many  of  them  are  obliged  to 
visit  the  capital  in  person  before  they  are  eligible  to  the  high¬ 
est  offices  of  government  in  the  provinces.  Candidates  for  the 


IMPORTANCE  OF  PROTESTANT  MISSIONS  AT  PEKING.  463 

third  and  higher  literary  and  military  honors  are  also  required 
to  “ascend”  to  Peking  from  even  the  remotest  portions  of  the 
remotest  provinces  before  they  can  compete  for  these  honors. 
The  Imperial  college,  the  Hanlin,  is  located  at  Peking,  having 
for  its  inmates  some  of  the  successful  competitors  before  the 
emperor,  coming  from  each  of  the  eighteen  provinces,  and 
waiting  there,  in  the  discharge  of  various  literary  duties,  until 
they  shall  be  called  to  enter  upon  the  mandarinate  somewhere 
in  the  empire.  Now  is  it  not  highly  important  that  these 
classes  of  influential  and  intelligent  men  should  have  access  to 
Christian  scholars  from  Western  lands,  and  to  the  Christian 
literature  originally  from  Western  lands,  teaching  them  “the 
truth  as  it  is  in  Jesus”  regarding  God  and  the  Savior,  the 
soul  and  eternity  ? 

Taken  in  connection  with  these  thoughts  is  the  prominent 
and  interesting  fact  that  the  common  language  spoken  at  Pe¬ 
king  is  intelligible  for  several  hundred  miles  in  southern  and 
southwestern  directions.  The  Mandarin,  or  court  dialect  (that 
spoken  by  officer's  of  government),  is  the  common  dialect  for 
all  classes  of  the  Chinese  people  in  several  of  the  northern  and 
the  western  provinces  of  the  empire.  In  this  respect  there  is 
a  vast  difference  between  Southern  and  Northern  China.  In 
Southern  China  there  are  numerous  local  dialects,  intelligible 
only  over  a  small  district  of  country,  and  by  a  comparatively 
small  number  of  people.  But  at  Peking,  the  missionary  speak¬ 
ing  the  Mandarin  dialect  can  not  only  be  understood  by  the 
two  millions  of  its  inhabitants,  but  also  by  visitors  from  nearly, 
if  not  quite  one  half  of  the  entire  empire.  It  is  also  spoken 
more  or  less  perfectly  and  extensively  by  Thibetans,  by  Mon¬ 
gols,  by  Manchurians,  by  Coreans,  and  by  people  from  other 
neighboring  nations  who  come  up  to  the  capital  for  purposes 
of  trade,  or  as  religionists,  or  as  tribute-bearers,  or  on  embas¬ 
sies,  etc.  As  a  centre  for  the  preaching  of  Christian  doctrine, 
and  for  the  distribution  of  Christian  books  and  tracts  in  Chi¬ 
nese,  the  importance  of  Peking  can  hardly  be  overestimated. 


I 


INDEX 


A. 

Abstaining  o-  converts  from  blood  and  from 
meats  offered  to  idols,  ii.  388-391. 

Acquisition  of  the  Chinese  language,  why 
difficult,  i.  62-64 ;  ii.  419. 

Addresses  of  native  helpers  practical  and 
faithful,  ii.  409,  410. 

Admittance  fee  to  theatricals,  none,  ii.  296. 

Adoption  of  a  girl  verms  grafting,  i.  114, 
115 ;  of  an  heir  to  a  childless  eldest  son, 
ii.  226 ;  mutual,  of  men  a3  brothers,  22S ; 
pretended,  of  a  child,  229. 

Advantages  of  not  eating  beef,  ii.  189. 

Advertisement  of  meritorious  ceremonies,  i. 
195. 

Advertising  medium,  a  gobetween  is  an,  ii. 
135. 

Adviser  or  teacher  of  mandarins,  i.  325. 

Affirmative  reply  from  the  gods  or  the  dead, 
how  indicated,  ii.  108. 

Age,  becoming  of,  i.  138 ;  divining  by  one’s, 
ii.  341,  342. 

Agency  of  gobetweens  in  transacting  im¬ 
portant  business,  ii.  136, 13T. 

Agreement  concerning  lepers  and  others 
made  by  the  head  men  of  the  former,  ii. 
258;  beggars,  etc.,  261-263. 

Agricultural  and  domestic  matters,  i.  41-64. 

Agriculture,  altar  of,  at  Peking,  ii.  455;  ad¬ 
dress  on,  by  mandarins,  i.  52,  53. 

Altar  for  the  tablets  of  extinct  families,  ii. 
228;  to  Heaven,  at  Peking,  452-455;  to 
Agriculture,  455,  456 ;  to  Earth,  456, 457  ; 
to  Light,  457 ;  to  the  Sun,  457 ;  to  the 
Moon,  457. 

Ambiguous  oracles,  ii.  110, 114. 

American  slavery  worse  than  Chinese  slavery, 
ii.  213. 

Amulets,  relating  to  evil  spirits  and  un¬ 
lucky  influences,  ii.  307-318;  of  the  five 
happinesses,  323. 

Ancestral  dead  worshiped  annually  at  their 
tombs,  ii.  45. 

- halls,  i.  225-230 ;  visit  to,  230-235. 

- tablet  worshiped  by  bride  and  bride¬ 
groom,  i.  86,  93,  96;  dotted,  207,  208  ;  ori¬ 
gin  of,  217 ;  description  of,  220-222  ;  two 
kinds  of,  220-222 ;  worshiped  for  three  or 
five  generations,  222 ;  time  and  manner 
of  worshiping,  in  families,  223-225  ;  annu¬ 
al  worship  of,  in  hall  of  ancestors,  228,  229. 

- tablets  of  a  father  fall  to  his  eldest 

son,  ii.  224. 

Ancestors,  a  method  of  honoring  deceased, 
ii.  372 ;  established  periods  for  worshiping, 
388;  worship  of,  an  obstacle  to  the  spread 
of  the  Ctospel,  424. 


Ancient  coin,  used  as  a  charm,  i.  121 ;  ii. 
308 ;  concerning,  145. 

Anecdotes  concerning  precocious  youth,  i. 
444-447 ;  concerning  indigent  students, 
448-452  ;  concerning  filial  and  dutiful  chil¬ 
dren,  452^459.  See  “Story.” 

Anger  of  some  god,  disease  caused  by  the,  i. 
146, 147. 

Animal  food,  merit  of  abstaining  from,  ii. 
183-186. 

Animals  to  which  the  dead  belong  propitia¬ 
ted  or  bribed,  i.  194,  195;  images  or  pic¬ 
tures  of,  worshiped,  287-293;  number  of, 
annually  offered  in  sacrifice  to  Confucius, 
368 ;  vows  relating  to  lives  of,  ii.  180-182 ; 
kites  made  in  shape  of  certain,  70,71;  prov¬ 
erbs  about,  2G9,  270  ;  pictures  of  five,  fre¬ 
quently  used  as  a  charm,  316 ;  omens  de¬ 
rived  from,  327-329 ;  twelve,  used  for  chro¬ 
nological  purposes,  regarded  as  charms, 
317,  331,  341,  342;  ornaments  in  shape  of 
various,  worn  by  women,  374,  375 ;  sacri¬ 
ficed  by  the  emperor  in  worship  at  Pe¬ 
king,  454-457. 

Ankles,  squeezing  the,  i.  337. 

Anniversary  of  a  parent’s  birth  or  death  cel¬ 
ebrated,  i.  190. 

Annual  customs  and  festivals,  ii.  13-90. 

Antidote  for  the  vice  of  opium  smoking,  ii. 
361. 

Apprentices,  customs  relating  to,  ii.  157, 
158. 

Arabic  read  by  Mohammedan  priests  at  Pe¬ 
king,  ii.  460. 

Arbitration  by  lot,  ii.  384,  385. 

Archery  employed  in  military  competitive 
examinations,  i.  439-442. 

Archpatriarch  or  chief  of  a  clan,  ii.  227. 

Arranging  a  sacrifice  to  the  dead  en  route  to 
the  grave,  i.  203,  204. 

Arresting  and  chaining  one’s  self,  i.  312. 

Arrow  of  a  powerful  god,  inviting  the,  i.  145, 
146. 

Arrows  used  as  a  charm,  ii.  311,  312. 

Artemisia,  singular  use  of,  ii.  54,  55. 

Articles  of  food,  principal,  i.  45. 

Ascending  a  ladder  of  knives  by  a  priest,  i. 
153. 

Ashes  of  lettered  paper,  how  treated,  ii.  169 ; 
of  mock-money,  singular  use  of,  278 ;  of 
charms  on  yellow  paper,  a  specific  against 
evil  spirits,  308;  of  diabolical  charms, 
drank  by  the  victim,  319,  321 ;  of  picture 
denoting  harmony  drank  to  produce  rec¬ 
onciliation,  326. 

Asking  for  her  shoe,  custom  called,  i.  102 ; 
“  Mother”  for  a  shoe,  115  ;  “Mother”  for 
a  flower,  116. 

2 


466 


INDEX. 


Ass  used  on  carts  and  wheelbarrows  in 
Northern  China,  ii.  438-440. 

Assistants,  two,  of  the  goddess  of  sailors,  i. 
264;  of  certain  gods  seen  in  idol  proces¬ 
sion,  2S4-2S6 ;  of  Heaven,  when  worshiped, 
ii.  397,  398;  native,  a  new  and  distinct 
class,  413. 

Associations,  scriptural  and  historical,  influ¬ 
ence  of,  on  the  Church,  ii.  433. 

Astronomical  observatory  at  Peking,  ii.  450. 

Asylum  for  the  blind,  deaf,  lunutib,  etc., 
none  at  Fuhchau,  i.  60 ;  native  foundling, 
ii.  171-174 ;  leper,  254-259. 

Atonement,  Chinese  ignorant  of  the  doctrine 
of,  ii.  398,  399. 

Attachment  to  the  cue  more  apparent  than 
real,  ii.  244. 

Autumn,  concerning  the,  ii.  16. 

Autumnal  festival,  ii.  64-70. 

-  sacrifice  to  ancestors,  i.  229  ;  to  Con¬ 
fucius,  354,  362-365. 

Autumns,  birthdays  of  the  empress  called 
one  thousand,  ii.  218. 

Awards  of  killing  the  buffalo,  book  on  the, 
ii.  190-192. 

B. 

Bachelor  of  Arts,  who  may  compete  for  de¬ 
gree  of,  i.  384;  becoming  a,  393;  privi¬ 
leges  of,  393;  how  governed,  397. 

Bachelorship,  literary,  purchasable,  i.  394. 

Backing  the  book,  i.  378. 

Bad  luck  often  attributed  to  diabolical 
charms,  ii.  321. 

- omens  the  first  night  after  wedding, 

i.  90,  91 ;  i.  e. ,  unlucky  words,  when  to  be 
avoided,  ii.  326,  327. 

Badges  of  mourning,  i.  183 ;  of  widowhood, 
208 ;  of  national  mourning,  37 1  ;  of  servi¬ 
tude  to  the  Tartars,  what  are,  ii.  243. 

Balances,  unjust,  ii.  381,  382. 

Bald-headed  asses,  term  of  reproach  applied 
to  Buddhist  priests,  i.  240. 

Ball  of  iron  or  lead  tied  to  a  rope,  how  used 
by  jugglers,  ii.  280,  2S1 ;  metal,  swallowed 
by  jugglers,  282;  Chinese  game  of,  290; 
lion  pursuing  a,  290,  291. 

Ballads,  theatrical,  the  original  composer  of, 

ii.  292. 

Balls  of  rice-flour  used  at  the  winter  solstice, 
ii.  74,  75. 

Bamboo,  gambling  by  means  of  three  slips 
of,  ii.  284,  285. 

Bambooing,  i.  304,  335. 

Bandaged  feet  of  females,  ii.  197-203. 

Bands  of  music  mentioned,  i.  78,  80,  103, 
105,  303,  304,  365,  366,  371,  400,  409,  410, 
418 ;  ii.  28,  210,  216,  369. 

-  of  play-actors  numerous,  ii.  295. 

Baneful  effects  of  opium  smoking,  ii.  353-355, 
357,  358. 

Banian  city,  Fuhchau  called,  i.  28. 

Banishment  beyond  the  frontiers,  i.  339  ; 
three  thousand  li,  340;  one  thousand  li, 
or  for  three  years,  340. 

Bank-bills  not  often  counterfeited,  i.  350, 
351. 

Banking,  bank-bills,  and  cash,  ii.  138-147. 

Barbarians,  term  often  applied  to  foreigners, 
ii.  420. 

Bargain-money  required  by  Cfiinese  arti¬ 
sans,  ii.  156.  I 


Bat,  a  symbol  of  happiness,  ii.  323,  325. 

Bathing-rooms  for  spirits,  ii.  99. 

Battle  of  Chang-Kia-Wang,  ii.  444. 

Battle-door,  Chinese  game  of,  ii.  290. 

Beads,  string  of,  used  by  Buddhist  priests, 
ii.  387 ;  used  by  Mongolian  devotee  at  Pe¬ 
king,  458. 

Beans,  parched,  used  as  omens  in  cases  of 
small-pox,  i.  156. 

Beating  a  gong  when  it  thunders,  L  lc5; 
man’s  life,  custom  called,  ii.  158 ;  out  tin- 
foil  by  hand,  276. 

Becoming  of  age,  i.  138 ;  security  for  a  sick 
man,  149. 

Bed  and  bedding  of  the  Chinese,  ii.  377,  378. 

Bedstead,  fastened  on  a,  i.  391 ;  or  kang, 
used  in  Northern  China,  described,  ii. 
443. 

Beef,  demerit  of  eating,  ii.  188-191 ;  consid¬ 
erably  used  in  Northern  China,  447. 

Beef-eaters,  miserable  fate  of,  ii.  189-191. 

Begetting  children  while  in  mourning  un¬ 
lawful,  i.  210. 

Beggar,  Chinese  compared  to  a  dumb,  ii. 
432. 

Beggars,  ii.  257-263 ;  sometimes  sleep  in  di¬ 
lapidated  dead-houses,  369,  370 ;  and  sup¬ 
pliants  often  kneel,  377. 

Begging  a  flower  of  u  Mother,”  i.  116. 

Beheading,  i.  337. 

Bell,  temple  of  the  Great,  near  Peking,  ii.  * 
451,  452. 

Berries  of  Western  kinds  not  found  at  Fuh¬ 
chau,  i.  44. 

Betrothal  and  marriage,  miscellaneous  prac¬ 
tices  and  sentiments  relating  to,  i.  98-112. 

- ,  manner  of,  i.  65-69  ;  managed  by  par¬ 
ents,  65 ;  gobetween  employed  in,  65,  66 ; 
fortune-teller  consulted  in  regard  to,  66; 
cards  of,  67 ;  interchange  of  cards  and  pres¬ 
ents  at  time  of,  67,  6S ;  story  of  the  origin 
of  the  use  of  red  threads  in,  68,  69  ;  cus¬ 
toms  observed  between,  and  day  of  mar¬ 
riage,  69-7S  ;  of  unborn  children,  98,  99; 
reasons  which  justify  breaking  up  a,  106 ; 
of  foundlings,  ii.  173, 174 ;  binding,  though 
deception  is  practiced  by  parents  of  the 
girl,  380. 

Betting  when  gambling  with  a  revolving 
pointer,  ii.  2S5-2S7. 

Bewitching  influence  of  the  opium  pipe,  ii. 
356,  357. 

Bible,  many  Chinese  customs  opposed  to  the, 

i.  375;  and  Chinese  customs  compared,  ii. 
363-393  ;  doctrines  often  rejected  as  un- 
suiied  to  the  tastes  and  wants  of  the  Chi¬ 
nese,  402. 

Bidding  the  dead  good-night,  i.  ISO. 

Bigotry  of  the  Chinese  an  excuse  for  want 
of  interest  in  their  conversion,  ii.  432. 

Bills  of  banks  payable  on  demand,  ii.  141. 

Binding  the  wrists  of  children  when  three 
days  old,  i.  121. 

Birds  let  live,  ii  182 ;  and  slips  of  paper  used 
in  fortune-telling,  333,  334. 

Birth,  time  of  one’s,  used  in  fortunft-telling, 

ii.  331,  340,  341. 

Birthdays,  celebration  of,  ii.  217-223;  of  di¬ 
vinities  celebrated,  246,  249,  389;  of  the 
gods  worshiped  by  lepers  celebrated,  259 ; 
of  gods  and  goddesses  celebrated  by  theat¬ 
ricals,  298. 


INDEX. 


467 


'  Biscuit-oranges,  symbol  of  promotion  in  of 
fice,  ii.  30o,  304. 

Black  dragon,  use  of  the  term  explained,  ii. 
33S,  339. 

Black-mail  levied  by  servants,  ii.  305. 

Blasphemous  title  of  the  emperor,  ii.  421. 

Bleeding  at  the  nose,  superstitious  efforts  to 
cure,  ii..  321. 

Blind  fortune-tellers,  ii.  332. 

Blindness  feared  as  a  punishment  for  irrev¬ 
erent  use  of  lettered  paper,  ii.  16S. 

Block  used  in  shoe  worn  by  small-footed 
women,  ii.  199. 

Blood  used  as  an  article  of  food,  ii.  3S8-391. 

Bloody-pond  ceremony,  i.  117,  190. 

Blowing  the  fist,  game  called,  ii.  232,  233. 

Blue  dome,  like  the  vault  of  heaven,  in  Pe¬ 
king,  ii.  453-455. 

Boar,  one  of  the  twelve  animals,  ii.  341. 

Boarding-schools,  importance  of  certain 
kinds  of  Christian,  ii.  403. 

Boards  of  office,  six,  i.  325,  326. 

- - painted  white,  used  for  writing  on,  ii. 

385. 

Boat  carried  in  procession,  i.  279-2S3. 

Boat-women  beg  cakes  at  New  Year’s,  ii.  27. 

Body,  resurrection  of  the,  ridiculed,  ii.  402. 

Bond-women  in  China,  ii.  378,  379. 

Bonfires,  ii.  33,  43,  79,  80. 

Bonnet  not  worn,  ii.  375. 

Book  of  Changes  regarded  as  a  charm,  ii. 
309. 

Book-phrases  and  proverbs,  ii.  268-272. 

Books  and  tracts,  distribution  of,  by  heathen 
Chinese,  ii.  164-167 ;  Christian,  can  be  cir¬ 
culated  over  the  empire,  407. 

Boots,  present  to  pull  off  one’s,  ii.  236. 

Borrowing  a  shoe  of  “  Mother,”  i.  115;  mon¬ 
ey  by  deposit ing*-silver  as  security,  ii.  158, 
159. 

Bottom  of  heaven  would  fall  out  if  all  went 
there,  ii.  402,  403. 

Boy^amblers,  ii.  287. 

Boymrntems,  significant  presents  of,  to  child¬ 
less  married  women,  ii.  36. 

Boys  not  deserted  by  their  parents,  ii.  172; 
not  killed  by  their  parents,  204;  always 
regarded  as  valuable  additions  to  families, 
207 ;  represent  females  in  theatrical  plays, 
295;  bestowal  of,  from  the  gods,  often 
prayed  for,  364,  365. 

Braiding  the  cue,  ii.  240-245. 

Branches,  earthly,  ii.  340,  341. 

Brass  swords  forced  down  the  mouth  of  a 
,j  uggler,  ii.  283. 

Bread-loaf  superstition,  ii.  122-127. 

Breaking  up  a  betrothal  uncommon,  i.  105, 
106;  into  hell,  ii.  104. 

Bribes  paid  for  smuggling  manuscripts  into 
examining  arenas,  i.  43S;  costly,  given  to 
mandarins,  312. 

Bribing  servants  and  employes,  ii  30 f,  305 

Bridal  bedstead  placed  in  position,  i.  75,  70. 

• - procession,  i.  80-83;  in  mourning, 

103. 

- - -  sedan,  i.  77,  78. 

Bride,  going  forth  to  meet  the,  ii.  369 ;  dif¬ 
ferent  from  the  one  verbally  promised 
sometimes  given  to  bridegroom,  379. 

— -  and  bridegroom  worship  the  tablets 

of  hi<  ancestors,  i  86,  93;  worship  each 
other,  86;  drink  wine  together,  87;  tnk 


their  wedding  dinner,  89  ;  worship  the  god 
of  the  kitchen,  94;  worship  her  ancestral 
tablets,  96. 

Bridge-ladder,  turning  around  the,  i.  169, 
170. 

Bridges,  stone,  at  Fuhchau,  i.  27 ;  spirits 
passing  over,  ii.  104, 105. 

Brilliant  cakes  distributed  in  first  Chinese 
month,  ii.  33. 

Bringing  back  the  soul  of  a  sick  man,  i.  150  r 
ii.  319. 

- home  representative  incense  ashes,  ii. 

129. 

Broken  thread,  what  is  meant  by,  i.  102. 

Brothels  prohibited,  i.  348. 

Buddha  washing  vegetables,  festival  of,  ii. 
53-55;  notified  in  regard  to  certain  cere¬ 
monies,  95,  96,  102;  appellations  of,  re¬ 
peated  as  a  work  of  merit,  386, 387  ;  image 
of,  sixty  feet  high,  458. 

Buddhism  not  native  in  China,  i.  338 ;  prin¬ 
cipal  idols  of,  245. 

Buddhist  priest,  concerning  the,  i.  23S-246 ; 
and  blind  man,  farce  of,  ii.  288;  and  Bud¬ 
dhist  nun,  farce  of,  289. 

Buddhistic  ordination,  manner  of,  ii  54,  55. 

- -  hell  briefly  described,  ii.  100,  101. 

Buffalo,  paper  image  of  a,  carried  in  proces¬ 
sion,  ii.  21,  22;  live,  led  in  procession,  22; 
let  live,  as  an  act  of  merit,  181 ;  picture 
of  head  of,  used  as  a  charm,  318-320. 

Buffalo-headed  assistant  of  the  gods,  i.  285. 

Building  houses  and  temples,  lucky  days  for, 
ii.  346. 

Bullion  remitted  to  the  gods  and  the  dead 
important,  ii.  277. 

Burning  a  paper  substitute,  i.  152;  paper 
boats  by  the  River  Min,  159  ;  a  paper  se¬ 
dan  for  the  use  of  the  dead,  174,  175; 
corpses  of  Buddhist  priests,  244,  245;  pa¬ 
per  clothing  in  the  middle  of  the  seventh 
month,  ii.  61-63  ;  incense  to  Heaven  and 
Earth  in  the  eighth  month,  67  ;  a  lamp  be¬ 
fore  the  gods,  130 ;  a  lantern  before  the 
heavens.  131 ;  corpses  of  lepers,  i  57. 

Burials,  ceremonies  relating  to,  i.  198-208; 
oftentimes  interfered  with  by  beggars,  ii. 
262,  263 ;  lucky  days  for,  Highly  import¬ 
ant,  347. 

Burnt-offerings  used  by  the  emperor,  ii.  455. 

Business  customs,  ii.  134-163. 

- - — ,  important,  commenced  on  lucky 

days,  ii.  344-347  ;  seriously  affected  by 
opium  smoking,  353. 

Butchering  swine  sometimes  forbidden  in 
time  of  drought,  ii.  121,  1S3. 

Butchers  of  buffaloes  pay  a  percentage  to 
mandarin  underlings,  ii  1S7. 

Butchery  belonging  to  the  altar  to  Agricul¬ 
ture  at,  Peking,  ii.  456. 

Buyer  liable  to  be  duped  by  gobetweens,  ii. 
135. 

Buying  from  the  spirits  right  of  way  for  a 
coffin,  i.  203. 

C. 

Cabs  numerous  at  Peking,  ii.  446. 

Cage,  standing  on  tiptoe  in  a,  i.  344. 

Cake  typical  of  annual  prosperity,  ii  78 ; 
shaped  like  a  peach,  a  symbol  of  long  liie, 
3  2. 

Cakes,  thanksgiving  by  the  use  of,  ii.  82, ! :  ; 


468 


INDEX. 


given  to  the  destitute  as  an  act  of  merit, 
195. 

Calf,  story  of  the  man  who  became  a,  ii.  191. 

Camels  at  Peking,  ii.  444,  445. 

Candidates,  practical  questions  to  mission- 
ary,  ii.  430-433. 

Candy,  singular  use  of  molasses,  i.  124. 

Cangue,  carrying  in  an  idol  procession,  i. 
165, 166 ;  worn  as  a  punishment,  335. 

Cannon,  salutes  by,  i.  299,  400,  410 ;  ii.  81. 

Cap  worn  in  company  proper,  ii.  376. 

Care  at  Amoy  and  Ningpo  to  train  native 
helpers,  ii.  408. 

Carpenters,  god  of,  i.  269. 

Cart  of  Northern  China,  ii.  438-440. 

Cash  defined,  i  15;  used  as  a  charm,  121; 
used  in  making  inquiries  of  the  dead,' 174, 
178 ;  counterfeiting,  unlawful,  but  com¬ 
mon,  351,  352  ;  concerning,  as  a  currency, 
ii.  138,  141,  145,  146 ;  ancient,  145  ;  Hong 
Kong,  146, 147  ;  mock-money  representing, 
277,  278;  ancient,  used  as  charms,  308, 

312,  313. 

Cash-sword,  used  as  a  charm  by  brides,  ii. 

313. 

Caste  of  China,  ii.  197. 

Casting  lots,  ii.  108-110 ;  bells  in  the  Ming 
dynasty,  451,  452. 

Cat,  image  of,  used  as  a  charm,  ii.  312 ;  com¬ 
ing  of  a,  a  bad  omen,  328. 

Catching  a  thief  by  means  of  a  thief,  i.  319, 
320. 

Cattle  let  live  as  a  work  of  merit,  ii.  181. 

Cause  of  leprosy,  supposed,  ii.  256. 

Ceasing  to  offer  rice  to  the  dead,  i.  187. 

Celebrating  every  seventh  day  after  death 
for  seven  times,  i.  184-187  ;  the  sixtieth 
day,  188 ;  the  fourteenth  and  thirtieth  of 
every  month  for  three  years,  188, 189 ;  the 
end  of  three  years,  189. 

Celebration  of  New  Year’s,  ii.  23-34 ;  of  feast 
of  lanterns,  34-86 ;  of  beginning  of  sum¬ 
mer,  55 ;  of  the  arrival  of  the  winter  sol¬ 
stice,  73 ;  of  birthdays,  217-228. 

Cemeteries,  Russian  and  Jesuit,  at  Peking, 
ii.  150,  451. 

Censorship  of  the  press  not  known  in  China, 
ii.  407. 

Cent,  Hong  Kong,  ii.  146. 

Ceremonies  observed  on  day  of  marriage,  i. 
78-91  ;  meritorious,  inside  of  fifty  days, 
191-197  ;  meritorious,  ii.  91-105. 

Ceremony  for  the  repose  of  the  spirit  of  the 
dead,  i.  178,  179  ;  in  honor  of  the  seven 
kings,  1S2;  called  the  Bloody  Pond,  196, 
197 ;  present  of,  frequently  made,  ii.  237 ; 
singular  custom  called  u private,"  304- 
306. 

Chai  Sing,  a  god  of  wealth,  i.  269. 

Chair  versus  graves,  ii.  338. 

Chancellor,  duties  of  literary,  i.  385-400. 

Changing  the  flower-vase,  i.  114, 115. 

Characteristics  of  the  Chinese  at  Fuhchau, 
i.  41 ;  of  the  Pekinese,  ii.  446,  447. 

Characters,  certain  four  or  eight,  written  to¬ 
gether,  often  used  as  a  charm,  ii.  317 ;  for¬ 
tune-telling  by  dissecting  Chinese,  335, 
336. 

Charge  of  being  unfilial  made  against  native 
helpers,  ii.  412. 

Charitable  or  meritorious  practices,  ii.  91- 
105,  16 1-190. 


Charity  and  merit,  meritorious  works  of,  ii. 
192-196. 

Charms  to  ward  off  evil  spirits  and  influences 
from  brides,  i.  95 ;  use  of,  previous  to  con¬ 
finement,  119, 120 ;  to  expel  deadly  influ¬ 
ences,  144;  following  the  directions  of  a 
book  of,  151, 152;  used  on  the  fifth  day  of 
the  fifth  month,  it  59,  60  ;  preparatory  to 
mounting  the  platform,  95 ;  used  in  con¬ 
sulting  the  gods,  111,  113, 114;  and  omens, 
307-330. 

Charybdis  versus  Scylla,  ii  431. 

Cheap  method  of  remitting  money  to  the  in¬ 
fernal  regions,  ii.  391-393. 

Chicken -coops  supposed  to  be  worn  beneath 
ladies’  dresses,  ii.  203. 

Chick-weed,  a  weed  resembling,  nailed  upon 
door-posts  on  the  third  day  of  the  third 
month,  ii.  53. 

Chief  god  of  the  Tauist  religion  worshiped 
by*  the  emperor,  ii.  454,  455. 

Child,  binding  the  feet  of  a,  when  three  days 
old,  i.  120 ;  warding  off  unfavorable  influ¬ 
ences  from  a,  121 ;  shaving  head  of,  when 
one  month  old,  122 ;  sitting  on  a  chair 
when  four  months  old,  124;  grasping  play¬ 
things  when  one  year  old,  125;  father 
teaching  his  son  to  worship,  127 ;  passing 
through  the  door  for  the  benefit  of  a,  128- 
131 ;  representative  image  of  a,  131. 

Childhood,  going  out  of,  i.  137, 138. 

Children,  customs  relating  to,  i.  120-141 ; 
goddess  of,  mentioned,  120-134  passim ; 
begetting,  unlawful  during  period  of 
mourning  for  death  of  a  parent,  210,  211 ; 
anecdotes  relating  to  precocious,  444  447 ; 
festival  for,  ii.  55-56;  representative  im¬ 
ages  of,  68;  thanksgiving  of  cakes  in  be¬ 
half  of,  93 ;  may  be  sold  by  their  parents 
for  slaves,  209  ;  picture  of  two,  embracing 
each  other,  typical  of  harmony,  325;  some¬ 
times  sold  to  procure  opium,  353 ;  gaudy 
clothing  of  many  colors  worn  by,  36SL 

China  called  the  Middle  Kingdom,  ii.  30T*  im¬ 
portance  of  special  prayer  for  native  help¬ 
ers  in,  i.  410-417;  population  of,  426.  430; 
the  Sevastopol  of  heathenism,  434;  why  the 
best  men  in  the  Church  are  needed  in,  434, 
435;  prayer  in  behalf  of,  specially  appro- 
pirate  every  Saturday  evening,  436,  437. 

Chinese  whisky  (or  4t  wine”),  use  of,  ii.  230- 
234. 

- cursing,  ii.  272-275;  customs  versus 

Scripture  customs,  363-393  ;  language 
should  be  exclusively  used  in  Mission 
schools,  403,  404  ;  preachers,  main  hope, 
under  God,  for  the  evangelization  of  Chi¬ 
na,  404-407 ;  religions  make  no  provision 
for  public  religious  and  moral  instruction, 
413  ;  wheelbarrows,  440 ;  city  of  Peking, 
445;  Classics  engraved  on  two  hundred 
granite  tablets  at  Peking,  4G0. 

Chokka,  term  applied  to  Buddhist  priests,  i. 
240. 

Cholera,  singular  method  of  preventing,  i. 
157-162. 

Chopped  dollars,  ii.  365,  366. 

Chopsticks,  i.  45. 

•Christendom,  duty  of,  in  regard  to  China,  ii. 
361,  362. 

Christian  literature  in  Chinese  highly  im¬ 
portant,  ii.  434,  435. 


INDEX. 


469 


Christianity,  nine  fundamental  doctrines  of, 
unknown  to  the  Chinese,  ii.  394-403  ;  tol¬ 
erated  throughout  the  empire,  40T. 

Christians  can  nut  be  high  mandarins,  i.  359 ; 
do  not  pay  their  debts  to  the  Five  Emper¬ 
ors,  ii.  127. 

Chronological  terms  explained,  ii.  341,  342. 

Chufutze  worshiped,  i.  3G0. 

Church,  duty  of  the,  in  view  of  the  peculiar 
obstacles  to  the  spread  of  the  Gospel  in 
China,  ii.  427-437. 

Cities,  twelve,  occupied  by  Protestant  mis¬ 
sionaries,  ii.  428,  429. 

Civil  officers  preside  at  examinations  of  mil¬ 
itary  candidates,  i.  439. 

Class  of  gobetweens  similar  to  commission 
merchants,  ii.  138. 

Classes,  two,  of  female  mediums,  ii.  11<H16  ; 
ditto  of  vegetable  eaters,  i.  134-186. 

Classics,  Chinese,  synopsis  of  principal  doc¬ 
trines  of  the,  i.  252,  253 ;  studied  in  schools 
and  colleges,  378. 

Clerks  and  door-keepers  bribed  to  aid  liter¬ 
ary  competitors,  i.  4'29,  438. 

Climate  of  Peking  healthy,  ii.  418. 

Climatic  changes  affect  native  helpers  less 
than  foreign  missionaries,  ii.  405. 

Clothing  sent  to  deceased  friends,  i.  193 ;  for¬ 
warded  to  the  dead,  ii.  91;  given  to  the 
poor  as  an  act  of  merit,  193 ;  laid  up  in 
hell,  391-393. 

Club-feet,  small  feet  of  women  look  like,  ii. 
199. 

Clubs  formed  by  gobetweens,  ii.  137 ;  shaking, 
147-150;  snake-easting-its-skin,  150  ;  drag¬ 
on-headed,  150, 151;  voluntary,  213-216. 

Coat  of  arms,  Chinese,  ii.  269  ;  of  many  col¬ 
ors  worn  by  children,  368. 

Cock,  singular  use  of,  on  a  bamboo  pole,  i. 
150, 151 ;  on  a  coffin,  214,  215;  white,  wor¬ 
shiped,  292,  293  ;  thunder  represented 
somewhat  like  a,  ii.  301 ;  crowing  of  a,  in 
the  evening  inauspicious,  328. 

Coffers  *bf  the  gods,  how  replenished,  ii,  391- 
393. 

Coffin  sometimes  temporarily  placed  in  a 
dead-house,  i.  199 ;  buying  right  of  way 
for  a,  from  wandering  spirits,  203  ;  an  ob¬ 
ject  of  great  solicitude,  211 ;  incidents  re¬ 
lating  to  a,  211 ;  living  persons  often  pre- 

*  sented  with  materials  for  his,  and  congrat¬ 
ulated  when  it  is  completed,  212  ;  how  pre¬ 
pared,  213 ;  white  cock  on  a,  214,  215 ;  care 
tab  n  about  a,  ii.  178, 179  ;  often  furnished 
to  the  poor  as  an  act  of  merit,  192,  193 ; 
nails  that  have  been  used  in  a,  regarded  as 
charms,  309 ;  sometimes  placed  temporari¬ 
ly  in  a  dead-house,  369. 

Colleges  at  Fuhehau  supported  by  govern¬ 
ment,  i.  378-3S3. 

Combinations  of  shop-keepers,  journeymen, 
etc. ,  ii.  151-153. 

Coming  out  of  the  room,  custom  called,  i.  92, 
93 ;  of  a  cat  unlucky,  ii.  32S ;  of  a  dog 
lucky,  028. 

Commandments  of  men  taught  for  doctrines, 
ii.  165, 185. 

Commentaries  on  the  Bible  in  the  Chinese 
language  greatly  needed,  ii.  435. 

Commission  merchants  often  a  class  of  gobe¬ 
tweens,  ii.  137, 138 ;  worship  g  id  of  wealth, 
154. 


Committee  of  neighborhood  temples,  ii.  250- 
252. 

Common  but  unlawful  practices,  i.  346-352. 

Communication  of  leprosy,  ii.  "256,  257  ;  of 
glad  tidings,  304. 

Compass  used  in  geomancy,  ii.  337. 

Competing  by  proxy  in  literary  examina¬ 
tions,  i.  431. 

Competitive  literary  examinations,  i.  383- 
439  ;  military  examinations,  439-443. 

Composer  of  theatrical  ballads,  who  the  orig¬ 
inal,  ii.  292. 

Compositions  professedly  j udged  by  merit,  i. 
409 ;  original,  of  graduates  of  second  de¬ 
gree  “washed  and  repaired,”  410,  411  ; 
sometimes  “stamped”  for  violating  the 
rules  of  competition,  422  ;  sometimes 
“stamped”  to  prevent  fraud,  423. 

Concubines,  rich  men  have,  i.  108. 

Condiment,  blood  often  used  as  a,  ii.  390,  391. 

Confectionery,  a  kind  of,  used  as  an  omen  of 
good,  ii.  31,  32. 

Confucianism,  principal  tenets  of,  i.  252  ; 
priests  of,  250-253. 

Confucius,  school-boys  worship,  i.  136  ;  man¬ 
darins  worship,  as  a  part  of  the  state  relig¬ 
ion,  359-368 ;  cost  and  description  of  a  new 
temple  to,  at  Fuhehau,  360,  361 ;  inscrip¬ 
tion  on  tablet  to,  360 ;  articles  offered  in 
sacrifice  to,  363,  364  ;  manner  of  worship 
of,  365-368 ;  descendants  of,  a  privileged 
class,  391 ;  the  elf  of  the  unicorn,  ii.  322  ; 
Chinese  expected  to  be  all  worshipers  of, 
416;  posthumous  influence  of  Mencius  and, 
422,  423  ;  worshiped  by  whom,  424. 

Congee,  a  certain  kind  of  an  omen  of  longev¬ 
ity,  ii.  69 ;  given  to  the  needy  as  a  work 
of  merit,  195. 

Congratulating  the  moon,  ii.  65 ;  the  Son  of 
Heaven  at  the  winter  solstice,  73. 

Congratulations,  mutual,  at  New  Year’s,  ii. 
89  ;  on  festive  occasions  often  accompanied 
with  presents  of  money,  238. 

Connection  between  missions  in  China  and 
opium,  ii.  361,  362,  435,  436  ;  between  mis¬ 
sions  and  tea,  436. 

Constable,  village,  i.  306,  307 ;  connected 
with  yamuns,  330,  331;  the  owl  called  a, 
from  the  dark  world,  ii.  329. 

Constitution  affected  by  opium-smoking,  ii. 
353. 

Consular  ports,  six,  unoccupied  as  mission 
stations,  ii.  428. 

Consulting  the  kitchen  god  for  an  omen,  ii. 

330. 

Contraband,  opium  not  now,  ii.  360. 

Conversions,  fewness  of,  in  China  accounted 
for,  ii.  427. 

Copying  essays  and  poems  written  by  prox¬ 
ies,  i.  431,  432. 

Cooking,  how  performed,  ii.  371. 

Cooking  utensils  fall  to  the  eldest  son,  ii.  224. 

Coolies,  concerning,  ii.  371. 

Cormorants,  fishing  with,  i.  56,  57. 

Corpse,  dressing  the,  with  grave-clothes,  i. 
175;  putting,  in  the  coffin,  176. 

Correct  gods,  i.  278. 

Corrupt  gods,  i.  278. 

Cosmetics,  use  of  white,  ii.  368. 

Cost  of  honorary  gateways,  ii.  300;  of  differ¬ 
ent  methods  of  divining,  539;  of  opium, 
349,  353  ;  of  missions  in  China  much  less 


470 


INDEX. 


than  the  profits  of  the  opium  trade,  861, 
362. 

Counteracting  the  influence  of  diabolical 
charms,  ii.  319. 

Counterfeiting  cash  unlawful,  but  common, 
i.  351,  352 ;  bank-bills  difficult,  ii.  13S,  140  ; 
small  feet  sometimes  doue,  200 ;  China¬ 
men,  405. 

Counting  the  spirits,  i.  256. 

Couriers  of  government,  i.  305. 

Course  of  nature,  term  used  in  fortune-tell¬ 
ing,  ii.  343. 

Court  beads,  story  about  a  string  of,  ii.  219. 

Courtesans  bought  and  sold,  ii.  213. 

Cousins  of  same  ancestral  surname  never  in¬ 
termarry,  i.  99. 

Cow,  one  of  the  twelve  animals,  ii.  341. 

Crabs  used  as  types  of  filial  love,  ii.  62. 

Crackling  of  salt  thrown  on  fire  index  of  joy 
or  omen  of  good,  ii.  43,  S8. 

Cramping  the  feet  of  girls,  ii.  197-203. 

Crane,  paper  image  of,  how  used  i.  193. 

Crazy  priest,  farce  relating  to,  ii.  289,  290. 

Creation,  Chinese  notions  about,  ii.  396. 

Creditors  demand  payment  of  debts  three 
times  per  year,  ii.  60,  69,  88,  89. 

Cremation  of  corpses  of  Buddhist  priests,  i. 
244,  245 ;  ditto  of  lepers,  ii.  257. 

Crime  of  infanticide  often  mentioned  with 
levity,  ii.  208. 

Crinoline,  Chinese  notions  about,  ii.  203. 

Crockery,  kneeling  on  bits  of,  i.  346. 

Crops,  principal,  at  Fuhchau,  i.  43;  of  fowls 
often  stuffed  before  sale,  ii.  383. 

Crow,  Chinese,  an  omen  of  evil,  ii.  327. 

Crowing  Of  a  hen  omen  of  some  unusual 
event,  ii.  328 ;  of  a  cock  in  the  evening- 
omen  of  evil,  328. 

Cue  and  tonsure,  ii.  240-245. 

Culprit  suspended  by  the  armpit,  i.  343. 

Cultivation  of  the  tea-plant,  i.  47. 

Cure  the  habit  of  opium-smoking,  medicines 
eagerly  sought  to,  ii.  356. 

Curing  the  sick  by  superstitious  methods,  i. 
142-154;  small-pox  and  measles,  154-157; 
the  cholera,  157-1 62. 

Curiosity  less  excited  by  native  preachers 
than  by  foreign  missionaries,  ii.  405. 

Cursing',  examples  of  Chinese,  ii.  272-275. 

Custom  and  precedent  in  China  more  power¬ 
ful  than  law  or  than  right,  ii.  411. 

Customers  often  treated  to  opium,  ii.  351,  352. 

Customs  observed  between  betrothal  and  day 
of  marriage,  i.  69-78 ;  observed  on  the  day  of 
marriage,  78-91;  observed  subsequent  to 
the  wedding-day,  92-98;  relatingto  married 
life,  113-120 ;  relating  to  children,  120-141; 
relating  to  mourning  and  the  unburied 
dead,  168-197 ;  observed  for  the  benefit  of 
the  dead,  198-216;  Chinese,  better  under¬ 
stood  by  native  helpers  than  by  foreign 
missionaries,  ii.  406. 

-  and  festivals  of  the  first  month,  ii. 

23-44;  of  the  second,  'third,  and  fourth 
months,  44-56;  of  the  fifth'  month, 56-60; 
of  the  seventh  month,  60-63  ;  of  the  eighth 
month,  61-70;  of  the  ninth  and  eleventh 
mouths,  70-75 ;  of  the  twelfth  month,  76-90. 

Cutting  the  cords  of  the  feet,  i.  127;  into 
small  pieces,  a  punishment,  388 ;  hair  not 
pract>e.d,  ii.  *'3. 

Cycle,  chronological,  described,  ii.  340,  341. 


D. 

Daily  worship  of  the  god  of  wealth  by  busi¬ 
ness  men,  ii.  155. 

Danger  of  pride  or  self-conceit  on  the  part 
of  native  helpers,  ii.  412, 413. 

Dark,  seeing  in  the,  ii.  132,  133. 

Daughter-in-law,  singular  custom  relating 
to  a  new,  ii.  74. 

Daughters  not  allowed  to  erect  a  tablet  to 
the  memory  of  then*  own  parents,  L  221 ; 
married,  make  presents  of  rice-flour  balls 
to  their  parents  at  the  festival  of  the  win¬ 
ter  solstice,  ii.  75. 

Day  of  grace,  last,  for  debtors,  ii.  S6-89. 

Day-schools,  importance  of  Christian,  for  the 
children  of  church  members,  ii.  403. 

Days  when  calls  are  expected  by  mandarins 
from  their  subordinate  officials,  i  302,  303 ; 
when  written  complaints  are  received  at 
yamuns,  303;  number  of,  in  a  Chinese 
year,  ii.  15 ;  selection  of  lucky,  344-348. 

Dead,  ceremonies  relating  to  mourning  for 
and  burial  of  the,  i.  169-208 ;  miscellane¬ 
ous  practices  and  opinions  relating  to  the, 
208-216  ;  conversing  with  the  living,  ii. 
115;  houses  for  temporarily ‘holding  cof¬ 
fins,  369  ;  the  living  indicate  their  official 
honors  to  the,  372;  the  living  glorify  the, 
373.  • 

Death  owing  to  the  reckoning  of  Heaven,  i. 
143 ;  mourning  and  burial  concerning, 
168-216  ;  of  one  by  u  thunder”  a  proof  of 
his  exceeding  wickedness,  ii.  302 ;  prognos¬ 
ticated  by  the  hooting  of  an  owl,  32S. 

Debility  an  effect  of  opium-smoking,  ii.  354. 

Debts,  paying  the,  of  the  dead,  i.  194  ;  to  be 
partially  settled  by  the  fifth  day  of  the 
month,  ii.  GO;  to  be  partially  settled  some 
time  in  the  eighth  month,  69  ;  to  be  paid 
in  full  on  the  fast  day  of  the  year,  86-S7  ; 
to  the  Five  Rulers  not  paid  by  native 
Christians,  127. 

Deception  of  Confucius  justified,  i.  363;  of 
bridegroom  by  the  parents  of  the  bride,  ii 
378,  379 ;  often  practiced  in  weighing,  3S1. 

Decision  by  lot  final,  ii.  3S4. 

Deeds,  “red”  and  “  white,”  i.  307. 

Degrees,  literary,  conferred  in  consequence 
of  bribery,  or  as  a  favor,  or  for  friendship's 
sake,  i.  426-428. 

Deification  of,  vice  not  common  in  China,  ii. 
395. 

Demerit  of  irreverently  using  lettered  paper, 
ii.  170. 

Deposits  of  money  and  clothing  in  hell,  how 
done,  ii.  391-393. 

Depravity  of  human  nature,  Chinese  not  be¬ 
lievers  in  the,  ii.  398. 

Destroying,  formulas  for,  ii.  341,  343. 

Detecting  a  counterfeit  bill,  singular  method 
of,  ii.  140. 

Deteriorating  silver  common,  i.  352. 

Devices  of  beggars  to  procure  charity,  ii.  360. 

Devil,  tall  white  and  short  black,  i.  157, 158, 
284;  that  follows,  178;  gambling  for  cash, 
271  ;  in  the  form  of  a  craay  Buddhist 
priest,  ii.  289 ;  in  the  guise  of  an  owl,  329 ; 
an  inveterate  opium  smoker  called  an  opi¬ 
um,  354. 

Devotee  reckoning  the  number  of  his  pros¬ 
trations  at  Peking  by  beads,  ii.  -!53. 


INDEX. 


471 


Diabolical  charm?,  ii.  31S-821. 

Dialects,  translations  of  the  Bible  needed  in 
the  various,  ii.  435. 

Diarrhoea  the  effect  of  want  of  opium  on 
opium-smokers,  ii.  354. 

Difference  between  smoking  tobacco  and 
smoking  opium,  ii.  345-350  ;  between  na¬ 
tive  helpers  and  foreign  missionaries  as 
preachers,  404-407. 

Dice  cast  in  meetings  of  money-lending  clubs, 
ii.  14S,  150. 

Difficulty  of  breaking  off  the  habit  of  opium 
smoking,  ii.  350,  351,  357  ;  of  avoiding  by 
native  Christians  the  eating  of  food  offered 
to  idols,  300 ;  of  influencing  large  masses 
against  their  prejudices  and  their  convic¬ 
tions,  426. 

Dime,  Hong  Kong,  ii.  146. 

Dining  called  “  taking  wine,”  ii.  232. 

Dipper,  Mother  of  the,  how  honored,  ii. 
1S5. 

Directions,  the  five,  how  represented,  i.  286. 

Directory  of  Protestant  Missions  in  China,  ii. 
429. 

Disciples  of  Confucius,  Chinese  are  all  ex¬ 
pected  to  become,  ii.  416. 

Disgrace  of  not  settling  one’s  accounts  at  the 
end  of  the  year,  ii  87. 

Disgraceful  expedient  for  succeeding  at  the 
literary  examinations,  i  437.  • 

Dissecting  written  characters,  fortune-telling 
by  means  of,  ii.  335, 336. 

Dissimilarities  between  Chinese  and  Western 
philosophers,  ii.  18. 

Dissipating  the  influence  of  diabolical  charms, 
ii.  319. 

Distribution  of  moral  and  religious  books  by 
the  heathen  Chinese,  ii.  164-167. 

Dividing  the  duck,  custom  called,  ii.  62,  63. 

Divination  in  some  cases  of  sickness  prac¬ 
ticed,  i.  146,  147 ;  six  methods  of,  ii.  331- 
339. 

Divorcement  of  a  wife,  seven  reasons  which 
justify,  i.  106,  107 ;  three  reasons  which 
forbid  ditto,  107. 

Doctor-book  for  treating  diseases  of  children, 
i.  151, 152. 

Doctrines,  principal,  of  the  Chinese  Classics, 

i.  '  53 ;  of  men  taught  as  commandments, 

ii.  166, 185 ;  of  the  true  religion  not  known 
in  China  before  the  arrival  of  missionaries, 
394-403. 

Dog,  a  genius  shooting  a  heavenly,  i.  290, 
291 ;  servant  of  Nguong  SaM  represented 
by  a,  290,  291  ;  pictures  of  the  head  of  a, 
used  as  a  charm,  318,  820,321 ;  coming  of 
a,  a  good  omen,  ii.  32S;  one  of  the  twelve 
animals,  341. 

Dollars,  value  of,  in  cash,  ii.  145;  Hong 
Kong,  146  ;  chopped,  t  old  by  weight,  366  ; 
mock-money  representing  foreign,  277. 

Dome  in  imitation  of  the  vault  of  heaven  at 
Peking,  ii.  453-455. 

Domestic  anti  agricultural  matters,  i.  41-64  ; 
slavery,  ii.  209-213 ;  fowls  often  crammed 
before  sale,  383. 

Door,  passing  through  the,  i.  127-131  ;  par¬ 
cel,  custom  called,  323;  balls  of  rice-flour 
put  upon  the  posts  of  a,  at  the  festival  of 
the  winter  solstice,  ii.  75. 

Dotting  the  ancestral  tablet,  i.  207. 

Dowry  of  bride  sent  to  bridegroom’s  house, 


i.  75 ;  of  married  and  unmarried  daugh¬ 
ters,  how  regulated,  ii.  224. 

Drag-like  pen  used  in  ascertaining  the  will 
of  the  gods,  ii.  112, 113. 

Dragon,  picture  of  the,  used,  i.  67,  71, 79,  90, 
91 ;  worshiped,  292 ;  boat  carried  in  pro¬ 
cession,  2S1 ;  representation  of  a,  manoeu¬ 
vred  at  New  Year’s,  ii.  29,  291,  292 ;  boat 
festival,  55-60  ;  king,  image  of,  used  in 
praying  for  rain,  117, 120  ;  the  phoenix  and 
the,  264-208 ;  black,  338,  339 ;  one  of  the 
twelve  animals,  341. 

Dragon-headed  club,  ii,  150. 

Drawing  lots,  how  done,  ii.  384. 

Dream,  praying  for  a,  ii.  130 ;  of  a  man  who 
heard  two  buffaloes  address  him,  190. 

Dress  of  the  Mongolian  priests  seen  at  Pe¬ 
king,  ii.  45S. 

Drinking  the  ashes  of  diabolical  charms,  ii. 
319. 

Drink-offering  of  wine,  ii.  364. 

Driver  and  his  cart,  ii.  438-440. 

Drowning  of  girls  frequent  at  Fnhcliau  and 
vicinity,  ii.  203-209. 

Drum  Mountain,  or  Kushan,  i.  23,  24,  239, 
241,242. 

-  pavilion  connected  with  large  ya- 

muns,  i.  304. 

Duck,  singular  use  of  the  effigy  of  a,  i.  188. 

Dumb  beggars,  Chinese  compared  to,  ii. 
432. 

Duped,  buyer  liable  to  be,  by  the  gobetween, 
il.  135. 

Duty  of  a  wife,  i.  106  ;  of  an  eldest  son,  ii. 
223-227 ;  of  special  prayer  in  behalf  of  na¬ 
tive  helpers,  410,  411,  416. 

Dwelling-houses,  beggars  not  allowed  to  call 
at  private,  ii.  262 ;  among  the  tombs,  369, 
370. 

Dying  from  fear,  singular  instance  of,  ii.  301. 

Dyspepsia,  opium  sometimes  smoked  to  cure 
the,  ii.  350. 

E. 

Earnest  prayer  certainly  answered,  ii.  37. 

Earnestness  indicated  by  kneeling,  ii.  377. 

Earrings,  large,  worn  by  natural-footed  wom¬ 
en,  ii.  374 

Earth  and  the  gods  tranquillized,  ii.  131; 
and  scenery  inspected  in  fixing  upon  a 
lucky  burial-place,  337-339. 

■ - -,  one  of  the  five  elements  of  nature,  Ii. 

341  ;  altar  to,  at  Peking,  456,  457. 

Earthly  branches,  ii.  349,  341. 

Eating  certain  cakes  as  omens  of  good,  i. 
295;  taro  under  bright  lanterns,  ii.  35; 
beef,  sentiments  relating  to,  187,  189-191 ; 
the  wind  and  water,  what  is  meant  by, 
338 ;  meats  offered  to  idols  often  difficult 
to  avoid  by  native  Christians,  389,  390; 
Jesus’s  rice  and  speaking  Jesus’s  words, 
414. 

Eaves  of  shops  and  houses,  charms  on  the, 

ii.  310,  311. 

Eclipses,  saving,  by  mandarins,  i.  308-311. 

Education  of  children,  superstitious  and  idol¬ 
atrous,  an  obstacle  to  the  reception  of  the 
Gospel,  ii.  425,  426. 

Eels  let  live  as  a  work  of  merit,  ii.  18?. 

Effects  of  opium  smokinv,  ii.  353-3f  5 :  of  the 
legalization  of  the  opium  traffic.  361. 

Eggs,  shells  of,  denote  the  boat-  or  means  by 


472 


INDEX. 


which  the  dead  get  across,  i.  18S  ;  reckon¬ 
ed  as  meat,  ii.  185. 

Egotism  of  the  Chinese  illustrated,  ii.  421. 

Eight  characters  denoting  one’s  age,  i.  65, 
60;  chink  or  joints  of  the  year,  ii.  15 ;  dia¬ 
grams  used  as  a  charm,  310.  311;  charac¬ 
ters  denoting  one’s  age,  much  used  in  for¬ 
tune-telling,  331,  332,  340. 

Eighth  month,  festival  and  customs  of  the, 
ii.  64-70. 

Ejecting  tenants  by  giving  them  three 
months’  rent,  ii.  161. 

Elders  of  a  neighborhood,  influence  of  the, 
ii.  252,  253  ;  invite  themselves  to  feasts, 
253. 

Eldest  son,  rights  and  privileges  of,  ii.  223- 
228. 

Eleventh  month,  festivals  and  customs  of 
the  ninth  and,  ii.  70-75. 

Emperor,  days  of  birth  and  death  of  the,  cel¬ 
ebrated,  i.  356;  and  mandarins  called  “the 
fathers  and  mothers  of  the  people,”  ii.  52  ; 
and  empress,  birthday  of,  how  celebrated, 
218  ;  symbolized  by  the  dragon,  264,265; 
of  the  Tang  dynasty,  patron  god  of  play¬ 
actors,  292. 

Employes  often  levy  black-mail,  ii.  305. 

Empress  symbolized  by  the  phoenix,  ii.  267, 
268. 

Engagement  in  marriage  seldom  broken  off, 
i.  68 ;  done  by  gobetweens,  ii.  138. 

England,  size  and  position  of,  on  Chinese 
map  of  the  world,  ii.  421. 

English  language  should  not  he  taught  in 
mission  schools,  ii.  403,  404. 

Engraving  sentiments  on  stone,  ii.  366,  367. 

Enmity  of  some  person,  disease  ascribed  to 
the,  i.  147. 

Entering  school,  i.  137. 

Entrance  fee  to  leper  asylums,  ii.  255. 

Epidemics  under  control  of  the  Five  Rulers, 

i.  157. 

Equinox,  the  vernal  and  the  autumnal,  ii. 
16. 

Essence  of  Chinese  politeness,  ii.  370. 

Established  annual  customs  and  festivals, 

ii.  13-90. 

Etiquette,  rules  of,  very  strict,  ii.  370,  371. 

Evangelization  of  CliiDa,  relation  of  native 
helpers  to  the,  ii.  403-410. 

Evil  spirits  believed  to  desire  to  destroy  the 
health  of  promising  children,  ii.  229. 

Evils  of  opium  smoking  and  liquor  drinking 
compared,  ii.  357. 

Examination  of  competitors  before  the  dis¬ 
trict  magistrate,  i.  383-389;  before  the 
prefect,  389,  390,  441 :  before  the  literary 
chancellor,  390-400,  441 ;  before  the  impe¬ 
rial  commissioners,  401-412 ;  before  the 
provincial  governor,  442. 

-  of  candidates  for  second  literary  de¬ 
gree  in  the  provincial  hall,  i.  407-410;  of 
the  u  marks”  explained,  425,  426. 

Examples  of  sentiments  admonishing  the 
age,  ii.  165,  166 ;  of  proverbs  and  book- 
phrases,  269-272;  of  Chinese  cursing,  273- 
275. 

Exchanging  their,  rolls  of  paper  by  literary 
competitors,  i.  432 ;  their  seats  by  literary 
competitors,  432-433. 

Ex-commissioner  I.in,  how  the  corpse  of, 
was  honored  in  1850,  i.  203. 


Excuse  for  selling  wives  and  children,  it 

211. 

Execution,  summary,  of  bank  robbers  in 
1855,  ii.  142,  143. 

Executioner,  i.  302. 

Exhorting  the  people  to  subscribe  money  for 
the  emperor,  i.  333 ;  the  farmers  by  man¬ 
darins,  ii.  51-53. 

Exile,  three  kinds  of,  i.  339,  340. 

Existence  of  Shamanism,  Mohammedanism, 
and  Romanism  at  Peking,  an  argument 
for  Protestant  missions  there,  ii  402. 

Exorcism,  idle  spectators  should  not  be  pres¬ 
ent  at  an,  ii.  320. 

Expedients,  just  and  legal,  used  by  literary 
examiners  to  prevent  deception  at  exami 
nations,  i.  421-428 ;  unjust  and  unlawful, 
used  by  literary  examiners  to  favor  cer¬ 
tain  competitors,  428-431 ;  unjust  and  un¬ 
lawful,  to  succeed,  used  by  competitors, 
431-439. 

Expelling  the  filth,  i.  74 ;  pestilential  influ¬ 
ences,  276. 

Expense  of  a  Universal  Rescue,  ii.  98;  of  dif¬ 
ferent  methods  of  fortune-telling,  339 ;  of 
opium  smoking,  353 ;  of  native  helpers, 
405. 

Explanation  of  terms  used  in  fortune-telling, 
ii.  340-344. 

Extii#tion  of  families,  why  specially  depre¬ 
cated,  ii.  228. 

Eye-sight,  how  confirmed,  ii.  35. 

Eyes,  sifting  four,  i.  73,  74. 

F. 

Faces  of  ladies  whitened,  ii.  368. 

Facts  concerning  infanticide,  ii.  203-20S  ;  re¬ 
lating  to  native  helpers,  409,  410. 

Family  matters,  ii.  223-230;  representative, 
who  is  the,  225. 

Farces,  ii.  2S8-290. 

Farewell,  bidding,  at  death,  i.  169. 

Farmers  exhorted  by  mandarins,  ii.  51-53. 

Farming,  concerning,  i.  50-54. 

Fashion  hard  upon  the  poor,  i.  210. 

Fashionable  to  treat  with  opium,  ii.  351, 352. 

Fasting,  ii.  186. 

Fathers  teach  their  children  to  worship,  i. 
126. 

Feast  given  by  provincial  governor  to  new 
master  of  arts,  i.  415,  416 :  given  by  em¬ 
peror  at  Peking  to  graduates  of  third  de¬ 
gree  of  sixty  years’  standing  in  it,  420 ;  of 
lanterns,  ii.  34-36 ;  given  to  an  idol.  128. 

Feather  beds  not  used  by  the  Chinese,  ii.  378. 

Features  of  bride  concealed  at  time  of  mar¬ 
riage,  i.  S4. 

Fees,  no  fixed  scale  of,  i.  304 ;  none  to  theat¬ 
rical  play,  ii.  296. 

Feet  of  bride  and  bridegroom  theoretically 
tied  together  by  a  red  cord,  i.  69 ;  of  fe¬ 
males,  natural  and  compressed,  ii.  197-203. 

Felicitous  expressions,  ii.  220. 

Female  principle  of  nature,  ii.  9$;  mediums, 
114-116  ;  gobetweens,  13S ;  slaves  must 
be  provided  with  husbands,  210  -  212  ; 
slaves  numerous  at  Fuhchau,  212;  charac¬ 
ter  in  theatricals  personated  by  boys,  295 ; 
slave  often  given  to  a  daughter  on  her 
marriage,  37S. 

Festival  of  filial  porridge,  ii.  41—44;  of  the 
tombs,  44-51 ;  of  the  dragon  boats,  55-60 ; 


INDEX. 


473 


autumnal,  64-70;  of  the  winter  solstice, 
72-75. 

Festivals  and  customs  of  the  first  month,  ii. 
23-44  ;  of  the  second,  third,  and  fourth 
months,  44^-55 ;  of  the  fifth  month,  56-60 ; 
of  the  seventh  month,  60-63  ;  of  the  eighth 
month,  64-70;  of  the  ninth,  tenth,  and 
eleventh  months,  70-75;  of  the  twelfth 
month,  76-90. 

Festive  occasions,  wine  universally  used  on, 
ii.  231-234  ;  celebrated  by  theatrical  exhi¬ 
bitions,  298. 

Festivities  in  view  of  graduation,  i.  412-420 ; 
forbidden  for  one  hundred  days  after  death 
of  an  emperor,  370  ;  New  Year’s,  ii.  23-28. 

Fever  and  ague  cured  by  the  thousand-mile¬ 
eyed  assistant  of  the  goddess  Ma  Chu,  i. 
264. 

Fewness  of  conversions  to  Christianity  in  Chi¬ 
na  accounted  for,  ii.  427. 

Field  plowed  by  mandarins,  ii.  51,  52  ;  wom¬ 
en  have  at.  Fuhehau  feet  of  natural  shape 
and  size,  202. 

Fifth  month,  customs  and  festivals  of  the,  ii. 
56-60. 

Fiftieth  birthday  celebrated  with  much  eclat, 
ii.  217,  218. 

Filial  screen,  i.  181 ;  staff,  184 ;  sons,  grand¬ 
children,  etc.,  185;  love  for  deceased  an¬ 
cestors  manifested,  197 ;  piety,  singular 
phase  of,  328,  329 ;  children,  anecdotes 
concerning,  452-459. 

Filthy  character  of  Chinese  cursing,  ii.  273. 

Finding  the  thread,  ii.  115. 

Fingers,  squeezing  the,  i.  336. 

Fining  mandarins  part  of  salary,  i.  314. 

Fire,  god  of,  i.  260,  261 ;  in  the  mouth  of  a 
juggler,  ii.  228  ;  one  of  the  five  elements  of 
nature,  341. 

Fire-crackers  exploded  as  an  index  of  joy  or 
omen  of  good,  i.  72,  79,  80,  83,  92  ;  ii.  24,  33, 
40,  43,  45,  46,  47,  81,  84,  88. 

Fires,  mandarins  held  responsible  for,  i.  331, 
332. 

Fire-works  at  New  Year’s  festivities,  ii.  28, 29. 

First  month,  customs  and  festivals  of,  ii.  23- 
44. 

Fish,  artificial  ponds  for  raising,  at  Fuhehau, 
i.  54,  55;  let  live  as  a  work  of  merit,  ii. 
182;  sometimes  “watered,”  383. 

Fishing  with  cormorants,  i.  56,  57. 

Fish-nets,  old,  used  as  a  girdle,  regarded  as 
charms,  ii.  313. 

Fist,  game  called  blowing  the,  ii.  232,  233. 

Five  elements  of  nature,  ii.  21,  331,  341-343 ; 
principal  colors,  21;  grains,  god  of  the, 
worshiped  by  mandarins,  53 ;  stories  relat¬ 
ing  to  killing  the  buffalo  and  eating  beef, 
188-191 ;  clawed  dragon,  264,  456,  460 ; 
poisons,  pictures  of,  used  as  a  charm,  316 ; 
happinesses,  323. 

Five  ilulers,  believed  to  control  cholera  and 
summer  complaint,  i.  137;  origin  of  the, 
276;  represent  the  five  elements  of  nature, 
the  five  colors,  and  the  five  directions,  277  ; 
names  of  the,  277 ;  temples  of  the,  dedica¬ 
ted  to  god  of  war,  277,  278  ;  called  “  cor¬ 
rupt”  gods,  278;  titled  “marquis,”  278; 
processions  in  honor  of  the,  279  ;  paper  im¬ 
ages  of  the,  280 ;  boat  carried  in  procession 
of  the,  278-283  ;  assistants  or  servants  of 
the,  234,  287 ;  directions,  represented  in 


idol  processions  and  in  temples,  286  ;  im¬ 
ages  of  the,  used  in  the  Universal  Rescue, 
ii.  100;  celebrated  temple  to  the,  at  Fuh¬ 
ehau,  122-127 ;  curses  relating  to  the,  273. 

Fixed  pay-days,  or  short  credit,  ii.  159 ;  days 
for  weeping  for  the  dead,  385,  386. 

Flag,  manner  of  worshiping  the,  i.  357  ;  dei¬ 
fied  bearer  of  the,  worshiped,  356 ;  of  truce 
violated  by  the  Chinese,  ii.  451. 

Flesh  of  the  buffalo,  popular  sentiments  re¬ 
lating  to  eating  the,  ii.  186-191. 

Floating  off  the  water-lamps,  ii.  103, 104. 

Flowers  begged  of  ‘ 1  Mother,”  i.  115 ;  let  off 
at  New  Year’s,  ii.  29;  omens  derived  from 
appearance  of,  329,  330 ;  artificial,  much 
worn  by  women,  375. 

Flower-vase,  changing  the,  i.  114,  115 ;  ex¬ 
amining  the,  114. 

Flowery  Country,  popular  name  for  China, 
ii.  421. 

Flying  insects  supposed  to  cause  leprosy,  ii. 
256  ;  of  a  diabolical  charm  upon  some  per¬ 
son  not  intended,  ii.  320. 

Following  a  book  of  charms  to  cure  com¬ 
plaints  of  children,  i.  151. 

Food,  principal,  i.  45  ;  and  clothing  typified, 
186,  209  210;  animal,  not  eaten  by  Bud¬ 
dhist  priests,  243 ;  presented  to  Confucius, 
363-366  ;  presentation  of,  custom  called,  ii. 
93-95 ;  provided  for  spirits,  91,  92,  93,  96, 
97, 106 ;  blood  frequently  used  as  a  condi¬ 
ment  with,  388-391;  of  the  common  peo¬ 
ple  in  Northern  China  more  nutritious  than 
in  Southern  China,  447. 

Foot  measure  of  indefinite  lengths,  ii.  381; 
travelers  and  porters  use  sandals,  383. 

Foreign  trade  at  Fuhehau,  i.  19;  dollars,  a 
kind  of  mock-money,  ii.  278;  missionary 
and  native  helper,  differences  between,  404- 
407  ;  devils,  formerly  a  popular  epithet  for 
foreigners,  420. 

Forfeit,  wine  drank  as,  in  certain  games,  ii. 
232-234. 

Formal  calls  made  by  new  graduates  of  the 
first  and  second  degrees,  i.  414-418. 

Formulas,  two,  used  in  fortune-telling,  ii.  341. 

Fortunate  days,  selecting,  ii.  348. 

Fortune-telling,  concerning,  ii.  331-348. 

Fortune-tellers  consulted  in  regard  to  be¬ 
trothal,  i.  65  ;  consulted  in  regard  to  time 
of  marriage,  70  ;  six  kinds  of,  ii.  331-339. 

Forty-ninth  day  after  death,  how  celebrated, 
i.  191. 

Founder  of  the  Ming  dynasty,  farce  relating 
to  the  grandson  of  the,  ii.  2S9. 

Foundling  asylum,  native,  ii.  171-174,  203; 
Roman  Catholic,  204 ;  Methodist,  204. 

Four  classes  not  allowed  to  compete  at  liter¬ 
ary  examinations,  i.  303 ;  seasons,  Chinese 
theory  of  the,  ii.  15-17 ;  superstitions  for 
the  benefit  of  destitute  spirits,  91-106; 
clawed  dragon,  picture  of,  how  used,  266, 
267. 

Fourth  months,  festivals  and  customs  of  the 
second,  the  third,  and  the,  ii.  44,  45. 

Fowls  let  live  as  a  work  of  merit,  ii.  181 ; 
crops  of,  often  crammed  before  selling,  383. 

Fox  worshiped  by  high  mandarins,  l.  28S, 
289,  357,  358;  an  omen  of  good,  ii.  457. 

Frame  of  the  flowery  eyebrow,  a  torture,  i. 
342. 

French  priests  at  Peking,  ii.  461. 


474 


INDEX. 


Friends  sometimes?  adopt  each  other  as  broth¬ 
ers,  iL  228. 

Fruits  of  Fuhchau,  i.  44 ;  from  Fuhchau  sent 
to  Peking  annually  as  tribute,  307;  pre¬ 
served,  frequently  gambled  for,  iL  287. 

Fuhchau,  location  of,  i.  17;  rank  of,  18;  pop¬ 
ulation  of,  18  ;  a  great  commercial,  litera¬ 
ry,  and  political  centre,  19  ;  foreign  trade 
at,  commenced  in  1853,  19 ;  statistics  of 
tea -trade  at,  20;  Manchu  Tartars  at,  21; 
streets  of,  narrow,  28;  streets  of,  paved, 
31 ;  Protestant  missions  at,  33-37 ;  Romish 
missions  at,  37-^40. 

Fuh-hi,  the  first  physician,  i.  266. 

Fundamental  doctrines  of  religion  unknown 
among  the  Chinese,  ii.  394-403. 

Funeral  processions,  order  of,  i.  200,  203. 

Funerals,  societies  to  assist  marriages  and,  ii. 
177-179. 

Furnaces  for  holding  lettered  paper,  ii.  167, 
169. 

Future  rewards  and  punishments,  notions 
about,  ii.  400,  401. 

G. 

Gambling,  god  of,  i.  271,  2S9  ;  unlawful,  but 
common,  347;  ii.  287;  at  New  Year’s,  ii.  27 ; 
sometimes  forbidden  by  the  trustees  of 
neighborhood  affairs,  252  ;  methods  of,  283 
-288  ;  by  priests  at  Peking,  458. 

Game  of  blowing  the  fist  at  feasts,  ii.  232, 
233 ;  literary  or  poetical,  at  feasts,  233, 
234 ;  poetical  gambling,  284;  of  ball,  290. 

Garlics,  onions,  and  scallions  reckoned  as 
meats,  ii.  183. 

Garments  from  ten  thousand  of  the  people, 

i.  32S ;  presented  in  the  name  of  the  em¬ 
peror  to  literary  graduates  of  the  second 
degree,  416, 417. 

Gateways  of  stone  erected  by  Imperial  per¬ 
mission  in  honor  of  certain  persons,  i.  Ill, 
112;  ii.  299. 

Gathering  the  spirits,  i.  256. 

Gauze  trunk  presented  to  the  dead,  ii.  62. 

Gazette,  manuscript,  i.  332. 

Gems  with  auspicious  words  engraved  upon 
them,  ii.  324. 

General  tablet  of  ancestors,  i.  222. 

Gentility,  small  feet  an  index  of,  ii.  201. 

Gentlemen  in  the  lower  regions,  i.  206. 

Geomancy,  relating  to  burial-places,  ii.  337- 
339. 

Geometrical  progression  with  a  ratio  of  two, 

ii.  125, 126, 127. 

Gibraltar  of  heathenism  in  the  world,  China 
the,  ii.  434. 

Gifts  to  servants,  ii.  304-306. 

Ginseng  used  as  a  tonic,  ii.  18 ;  as  presents, 
237. 

Girls  only  left  at  the  foundling  asylums,  ii. 
172 ;  infanticide  of,  203-209 ;  given  away 
to  be  the  wives  of  sons  of  neighbors  or 
friends,  205;  price  of,  when  sold,  205; 
method  of  drowning,  206 ;  addition  of,  to 
families  not  desirable,  207  ;  destroyed  not 
principally  illegitimates,  208  ;  proclama¬ 
tions  sometimes  forbid  the  killing  of,  20S ; 
bestowal  of,  never  prayed  for ,  364, 305. 

Giving  and  receiving  presents,  ii.  234^-239. 

Glad  tidings,  how  communicated,  ii.  304. 

Globe,  celestial,  at  Peking,  ii.  450. 

Glorifying  dead  ancestors,  ii.  373. 


Gobetweens  in  the  transaction  of  important 
business,  use  of,  necessary,  ii.  134-138. 

God  of  the  province  (Siang  Huong),  i.  255  ; 
chief,  of  the  Tauist  sect  (Nguk  Huong  8i- 
ong  Til),  257 ;  called  Great  Mountain  (Tai 
Sang),  258-260;  called  Sombre  Ruler  (Hi- 
eng  Tieng  riong  T;i),  260 ;  of  fire  (Huo 
Sing),  260,  261  ;  of  war  (Kuang  Ta),  206, 
267 ;  called  King  Heavenly  Prince  (Uong 
Tieng  Kung),  267 ;  of  literature  (Ung  Chi- 
ong  Ta  Kung  and  Kue  Sing),  267,  268; 
of  playacting  (NguOng  Saui),  268,  269  ;  of 
wealth  (Tu  Te  Kung  and  Chai  Sing),  269 ; 
of  cai-penters  (Lu  Pang),  269  ;  of  swine 
Tii  KCk  Sai),  270 ;  of  gambling  (Tu  Chieng 
Kui),  271,  289;  of  thieves  (Ngu  Hiengj, 
273,  274;  of  medicine  (Ioh  Uong  Chu  Sii), 
148,  274;  of  surgery  (I  Kuang  Tai  Uong), 
275;  of  the  Min  country  (Uok  Uong),  275 ; 
of  the  flag,  356 ;  of  the  five  grains  annual¬ 
ly  worshiped  by  mandarins,  ii.  52  ;  of  the 
kitchen  universally  worshiped,  81-85 ;  of 
wealth  semi-monthly  sacrificed  unto  by 
traders  and  shop-keepers,  154  ;  ditto  daily 
worshiped  by  bankers,  shop-keepers,  and 
merchants,  155;  of  thunder,  how  honored, 
185;  of  the  kitchen,  how  honored,- 185, 

156  ;  of  thieves,  how  honored,  186;  of  fire 
annually  propitiated,  246  ;  of  the  kitchen 
consulted  for  an  omen,  330. 

Goddess  of  small-pox,  i.  154-156 :  of  measles, 

157  ;  of  children  called  “  Mother”  (Niong 
Na),  120-134,  265;  of  mercy  (Kuang  Jng 
Huk),  97,  261 :  of  sailors  (Ma  Chu),  262- 
264 ;  of  midwifery,  261,  266 ;  of  mercy, 
lantern  representing,  ii.  34 ;  of  mercy  and 
of  children,  images  of,  sometimes  used 
when  praying  for  rain,  118, 121 ;  of  mercy, 
vow  in  honor  of,  185 ;  of  mercy,  vow  before 
image  of,  relating  to  the  future  birth  of  a 
son,  364. 

Gods  opening  the  roads,  i.  203 ;  of  the  hills 
propitiated,  206 ;  of  Buddhism  (Sang  16), 
245;  ofTauism  (.Sang  Cliing),  249 ;  called 
Three  Emperors  (Sang  Huong),  266 ;  and 
goddesses  annually  thanked  for  past  mer¬ 
cies,  ii.  76,  77 ;  take  breakfast  and  dinner, 
103 ;  methods  of  ascertaining  the  will  of 
the,  106-116 ;  burning  a  lamp  before  the, 
130;  tranquillized,  131 ;  birthdays  of,  hon¬ 
ored  by  theatricals,  249. 

Going  out  of  childhood,  i.  137,  138;  to  meet 
the  bride,  ii.  369. 

Gold,  joyous,  ii.  251 ;  mock-money  represent¬ 
ing,  277,  392 ;  sold  by  weight,  365. 

Golden  lad  and  gemmeous  lass,  i.  213,  214  ; 
vessels,  ii.  179. 

Goodness  of  human  nature  held  by  the  Chi¬ 
nese,  ii.  398,  399. 

Goods  often  borrowed  or  rented  to  be  prof¬ 
fered  as  presents,  ii.  235. 

Goose  used  as  an  omen  of  good  luck  in  regard 
to  literary  competition,  ii.  236. 

Gospel,  obstacles  to  the  reception  of  the,  ii. 
166,  418-426;  and  opium,  both  foreign  to 
China,  359 ;  ditto  both  legalized,  301. 

Gourd-shell  used  as  a  charm  against  evil,  iL 
316. 

Governor  feasts  the  new  masters  of  arts,  i. 
415,  416. 

Governorship  of  the  world,  Chinese  notions 
rbcv.t,  ii.  396,  397. 


INDEX. 


475 


Government  colleges  at  Fuhchau,  i.  3T8-383 ; 
of  literary  bachelors  of  arts,  396,  397 ;  bills 
issued  at  Fuhchau,  ii.  138;  Chinese,  very 
superstitious  and  idolatrous,  452-459. 

Grace  greatly  needed  by  native  helpers,  ii. 
416. 

Graduates  of  the  first  degree  examined  be¬ 
fore  the  literary  chancellor  preparatory  to 
competition  for  the  second  degree,  i.  396- 
400  ;  ditto  before  the  Imperial  commission¬ 
ers  for  the  second  degree,  401-411. 

Graduation  no  proof  of  literary  merit  or  high 
scholarship,  i  421^39. 

Grafting  verms  adopting,  i.  114, 115. 

Grain,  manner  of  carrying  bundles  of,  i.  50  ; 
ditto  of  threshing,  51 ;  how  winnowed,  51. 

Grains,  god  of  the  five,  ii.  53. 

Grandson  of  Hung-U,  founder  of  the  Ming 
dynasty,  farce  relating  to,  ii.  289. 

Grasping  playthings  when  one  year  old,  i 
125. 

Grass  used  for  fuel  by  the  poor,  ii.  371,  372. 

Grave-clothes,  number  of,  put  on  a  corpse,  i. 
175 ;  ready-made,  210. 

Graves,  hills  covered  with,  at  Fuhchau,  i.  32; 
omega  or  horse-shoe,  33  ;  ii.  45,  46 ;  versus 
chairs,  338. 

Great  Instructor,  one  of  the  Chinese  Classics, 
often  used  as  a  charm,  ii.  309. 

Great  King,  the  neighborhood  god,  i.  119, 
167  ;  ii.  246,  249  ;  carried  in  procession  the 
first  month,  30,  31;  makes  significant  pres¬ 
ents  to  childless  married  women,  36,  37; 
image  of,  used  in  the  Universal  Kescue,  100. 

Great  Mountain,  divinity  called,  i.  258-260. 

Great  Sires,  mandarins  greatly  under  the  in¬ 
fluence  of  their,  i.  322,  323. 

Great  Year  presented  with  a  sacrifice,  ii.  132. 

Gruel,  present  of  a  certain  kind  of,  an  index 
of  filial  love,  ii.  42  ;  provided  for  teethless 
and  mouthless  spirits,  97. 

Guards  against  counterfeiting  bills,  ii.  140. 

Guessing  riddles  by  literary  men,  ii.  37,  38; 
and  gambling,  284. 

Guests  worship  the  dead,  i.  185 ;  expected  to 
drink  wine  at  feasts,  ii.  231 ;  reward  play¬ 
actors  if  pleased,  296 ;  select  the  play  to  be 
performed,  297. 

Gutting  banks,  customs  relating  to,  ii.  142- 
144. 

FI. 

Habit  of  opium  smoking,  how  fixed,  ii.  350, 
351 ;  difficult  to  break  off,  356,  357  ;  many 
inquiries  for  foreign  medicines  to  cure 
the,  356. 

Hai  Huong,  story  about  the  viceroy  and  the, 
ii.  219. 

Hall,  provincial  examination,  described,  i. 
401,402. 

IIall3,  ancestral,  worship  of  ancestors  in,  i. 
225-235. 

Hands,  manner  of  shaking,  ii.  376. 

1  lappiness  character  very  felicitous,  ii.  323 

Happy  buckets,  i.  281. 

- head,  who  is  the,  ii.  250. 

Harmony,  symbol  of,  i.  8S;  picture  of  two 
children  embracing  each  other,  a  symbol 
of,  ii.  325. 

Hatching  duck  eggs  by  artificial  heat,  i.  55. 

Headache,  opium  sometimes  smoked  to  cure 
the,  ii.  351.  I 


Head-dres3  worn  by  brides,  i.  79. 

Headless  spirits,  singular  provision  for,  ii.  97. 

Head  men  in  money-lendiug  clubs,  responsi¬ 
bility  of  the,  ii.  148_,  149. 

• - of  the  lepers,  ii .  254 ;  of  the  beggars, 

260-262. 

Heads  of  candidates  for  the  Buddhistic 
priesthood  burnt,  ii.  54,  55;  pictures  of 
dogs’  and  buffaloes’,  used  as  diabolical 
charms,  318,  320,  321;  inveterate  opium 
smokers  described  as  having  three,  354 ; 
ornameuts  for  ladies’,  described,  374,  375; 
beggars  often  knock  their,  on  the  ground, 
377. 

Headship  of  a  clan  and  of  families,  responsi¬ 
bility  of  the,  ii.  227 ;  of  beggars  heredita¬ 
ry,  261. 

Health,  poor,  often  attributed  to  the  influ¬ 
ence  of  diabolical  charms,  ii.  321 ;  affected 
by  opium  smoking,  353. 

Heart  of  Chinese  women  superlatively  poi¬ 
sonous,  ii.  273  ;  of  man  originally  virtuous 
and  good,  398. 

Heated  platform  used  in  Northern  China  in 
place  of  a  bedstead, rii.  443. 

Heathenism,  Chinese,  illustrated,  i.  287-293 ; 
China  the  strong-hold  of,  ii.  434. 

Heaven,  Chinese  notions  about  the  proper 
manner  of  worshiping,  ii.  397,  398 ;  moved 
by  filial  and  virtuous  acts,  399. 

- -  and  Earth  worshiped  by  bride  and 

bridegroom,  i.  86 ;  by  high  mandarins, 
354 ;  by  successful  literary  competitors, 
413;  called  the  father  and  mother  of  all 
things,  ii.  67 ;  altar  to,  at  Fuhchau,  67 ; 
thank-offering  made  to,  77 ;  how  honored, 
185 ;  worshiped  by  men  when  adopting 
each  other  as  brothers,  228;  worshiped  by 
bride  and  bridegroom,  3S0 ;  formed  of 
pure  and  impure  khe,  396,  altars  to,  at 
Pejung,  described,  455-457. 

Heavenly  stems,  ii.  340,  341. 

Hell,  informing  the  ten  kings  of,  of  the  death 
of  a  person,  i.  182,  192;  concerning  the 
Buddhistic,  ii.  100, 101,  400,  401 ;  breaking 
into,  104. 

Hemp  whip,  in  shape  like  a  snake,  regarded 
as  an  amulet,  ii.  309. 

Hia  dynasty,  Chinese  cycle  invented  during 
the,  ii.  340. 

Hien  Fung,  death  of,  i.  368 ;  opium  legalized 
during  the  reign  of,  ii.  360. 

Ilieng  'l’ieng  Siong  Tii,  the  Sombre  Ruler, 
etc.,  i.  260. 

Hire  of  a  band  of  playactors,  ii.  295. 

Historical  farce  relating  to  a  courtier  of  the 
Sung  dynasty,  ii.  289,  290. 

Hoax  practiced  on  a  mandarin,  i.  110. 

Holiday  at  New  Year’s,  ii.  26,  27  ;  on  the 
fifth  day  of  the  fifth  month,  60;  of  kite¬ 
flying  on  the  ninth  of  the  ninth  month, 
70,  71. 

Holy  Spirit,  the  Chinese  disbelieve  the  ne¬ 
cessity  of  the  influences  of  the,  to  do  good, 
ii.  399. 

Homestead  falls  to  the  eldest  son,  ii.  224. 

Hong  Kong  cash,  cent,  dime,  and  dollar,  ii. 
146,  147. 

Honorary  tablets  in  memory  of  virtuous  and 
filial  widows,  i.  Ill  ;  erected  by  literary 
graduates  of  second  and  higher  degrees, 
419. 


476 


INDEX. 


Honorary  degree  of  Master  of  Arts  bestowed 
on  graduates  of  first  degree  when  eighty 
years  old,  i.  420 ;  of  Bachelor  of  Arts  be¬ 
stowed  on  literary  undergraduates  when 
eighty  years  old,  420. 

• -  portals  erected  by  imperial  permis¬ 

sion  commemorating  the  virtues  of  various 
persons,  i.  Ill ;  ii.  299. 

Honoring  a  mandarin  or  a  friend,  singular 
way  of,  ii.  302-304. 

Honors  in  view  of  graduation,  i.  412-420. 

Hooks,  whip  of,  i.  346. 

Hooting  of  an  owl  a  harbinger  of  death,  ii. 

328. 

Hopeless  nation,  Chinese  regarded  by  some 
as  the  most,  ii.  432. 

Horary  characters,  ii.  341. 

Horoscope,  method  of  casting,  ii.  336,  337. 

Horse,  one  of  the  twelve  animals,  ii.  341. 

Horse-faced  assistant,  etc.,  i.  285. 

Horse-shoe  grave,  i.  33 ;  ii.  45,  46.  ' 

“■  Horses”  rode  by  some  literary  candidates, 

i.  434 ;  to  look  at,  ii.  219. 

Hospital,  location  of  a  mission,  at  Peking, 

ii.  448. 

Hospitality,  treating  with  opium  a  token  of, 
ii.  351,  352. 

Host  proffers  wine  freely  to  guests  at  the  ta¬ 
ble,  ii.  231. 

Hostess  expected  to  make  presents  to  female 
guests  on  joyful  occasions,  ii.  237. 

Hot-water  snake,  i.  345. 

Household  gods  worshiped  on  New  Year’s 
morning,  ii.  24 ;  return  to  earth  after  vis¬ 
iting  heaven,  29 ;  balls  of  rice-flour  placed 
before,  at  the  winter  solstice,  74;  thanked 
in  the  twelfth  mouth,  16,  77 ;  established 
times  for  offering  sacrifice  to,  383. 

Houses  of  the  Chinese  at  Fubchau,  i.  42; 
swept  in  the  twelfth  month  as  an  omen 
of  good  luck,  ii.  97 ;  spirits’,  described,  98. 

Huang-Ti,  the  first  tailor,  i.  266;  inventor 
of  the  chronological  cycle,  ii.  340,  341. 

Hulling  rice,  i.  52. 

Human  race  descended  from  a  couple  of 
brooms,  ii.  396. 

-  sacrifices  not  required  in  Chinese  re¬ 
ligions,  ii.  395. 

Hundred  children  and  thousand  grandchil¬ 
dren,  ii.  325. 

Hundred-families’- cash-lock,  a  charm,  ii.  314. 

Hung  U,  farce  relating  to  the  grandson  of, 
ii.  289. 

Huo  Sing,  god  of  fire,  i.  260,  261. 

Husband  to  be  divorced  by  his  wife  an  im¬ 
possible  and  preposterous  idea,  i.  106. 

Husbandry,  implements  of,  used  by  the  em¬ 
peror  himself  colored  yellow,  ii.  456 ;  used 
by  the  princes  of  the  empire  colored  red, 
456. 

I. 

I  Kuang  Tai  Uong,  god  of  surgery,  i.  275. 

Idol,  feast  made  for  an,  ii.  128  ;  at  Peking 
sixty  feet  high,  458  ;  importance  of  mak¬ 
ing  a  large,  on  a  lucky  day,  348. 

- processions,  engaging  in,  out  of  grati¬ 
tude  to  the  gods  or  as  a  work  of  merit,  i. 
162-167;  concerning,  273-287. 

Idolatrous  worship,  samshu  extensively  used 
in,  ii.  230;  education  of  children  system¬ 
atized  :*ad  stereotyped,  425.  j 


I  llegal  modes  of  torture  and  of  punishment, 
i.  341-346. 

Illumination  of  the  Bible  greatly  needed  in 
China,  ii.  393. 

Illustrations  of  the  preaching  of  native  help¬ 
ers  at  Fuhchau,  ii.  408,  409. 

Images,  portable,  i.  284-287. 

Imperial  commissioners  wash  their  hearts, 
i.  403 ;  family  as  private  individuals  wor¬ 
ship  the  Living  Buddha,  ii.  457;  pavilion 
near  the  temple  of  Confucius  at  Peking, 
459,  460. 

Implements  of  husbandry  used  by  the  em¬ 
peror  and  his  princes  at  Peking,  ii.  456. 

Importance  of  special  prayer  for  native  help¬ 
ers  in  China,  ii.  410-417  ;  of  sustaining 
with  vigor  Protestant  Missions  at  Peking, 
462, 463. 

Importers  of  opium,  if  they  pay  the  duty,  no 
longer  smugglers,  ii,  361. 

Importunity  of  beggars,  ii.  260-263. 

Imprecations  of  the  Chinese,  vulgar  and  vin* 
dictive,  ii.  273. 

Impressive  remarks  by  a  native  helper,  ii. 
392, 393. 

Imprisonment,  i.  337. 

Inauspicious  words  and  sentences  to  be  avoid¬ 
ed  on  festive  and  mournful  occasions,  ii. 
326,  327. 

Incense  and  candles  frequently  burnt  before 
ancestral  tablets,  i.  97 ;  cakes,  supersti¬ 
tious  use  of,  ii.  33  ;  ashes  obtained  to  rep¬ 
resent  some  divinity,  12S-130. 

I  ncest,  singular  notions  about,  i.  99. 

Incidents  illustrative  of  Chinese  principles, 
i.  324;  ii.  219,  414,  416,  423. 

Indifferent  reply  from  the  gods  or  the  dead, 
how  indicated,  ii.  108. 

Indigent  students,  anecdotes  concerning,  L 
448-452. 

Infanticide  of  girls,  ii.  203-209. 

Inferior  class  of  punishments  and  tortures, 
i.  335-337 

Infernal  regions,  one  of  the  ten  kings  of  the, 
becomes  a  crazy  priest,  ii.  2S9,  290. 

Influence  of  village  elders,  ii.  253 ;  of  Confu¬ 
cius,  423  ;  of  early  wrong  training,  426 ;  of 
Scripture  associations  in  exciting  interest 
in  Biblical  lands,  433 ;  of  foreign  mission¬ 
aries  by  means  of  native  helpers,  407 ;  of 
precedent  in  China,  an  argument  for  spe¬ 
cial  prayer  in  behalf  of  native  helpers,411. 

Influences,  efforts  to  expel  deadly,  i.  144. 

Inner  Land,  a  popular  name  for  China,  ii. 
421. 

Inns  in  Northern  China,  ii.  443. 

Inquiring  of  the  gods  and  of  ancestors,  vari¬ 
ous  methods  of,  ii.  107-116. 

Inscriptions  on  rocks,  ii.  366,  367. 

Insects  supposed  to  cause  leprosy,  ii.  256 ; 
certain,  killed  by  thunder,  302. 

Inside  view  of  Peking,  ii.  438-463.. 

Inspection  of  the  earth  and  scenery,  fortune¬ 
telling  by,  ii.  337-339. 

Inspector  of  good  and  evil,  who  is,  ii.  82. 

Instances  of  female  infanticide  confessed  or 
asserted,  ii.  205. 

Instruments  of  punishment  and  of  torture 
carried  in  idol  procession,  i.  282;  in  astro¬ 
nomical  observatory  at  Peking,  ii.  450. 

Intercalary  year,  an  omen  of  longevity,  i. 
212;  ii.  14. 


INDEX. 


477 


Interest,  money-lending  clubs  without,  ii. 
141-151 ;  on  sums  loaned  by  the  Five  Em¬ 
perors  sixty  per  cent,  monthly,  160, 161. 

-  of  the  Church  in  Missions  in  China 

disproportionate  and  inadequate,  429-434. 

Interpreters,  influence  of,  i.  323. 

Inventors  of  a  paper  currency,  the  Chinese, 
ii.  319.  ■ 

Invigorating  plays  not  encouraged,  ii.  290. 

Invitation  to  drink  wine,  meaning  of,  ii. 
232. 

Inviting  a  god  to  drink  some  tea,  ii.  127, 
128. 

Ioh  Uong  Chu  Sii,  god  of  medicine,  i.  274, 
275. 

Iron  cash  at  Fuhchau,  ii.  138,  139. 

Iron  point  of  an  old  plowshare  regarded  as 
an  amulet,  ii.  208. 

Irrigation,  manner  of,  by  an  endless  chain- 
pump,  i.  53,  54. 

J. 

Jesuit  burying-ground  at  Peking,  ii.  450, 451 ; 
missions  at  Peking,  461,  462. 

Jesus,  native  helpers  stand  up  for,  ii.  410. 

Joseph,  white  marble  monument  to,  near  Pe¬ 
king,  ii.  451. 

Jottings  on  various  subjects,  ii.  299-306. 

Journeymen,  combinations  among,  ii.  152, 
153. 

Joy,  character  for,  written  twice  side  by  side, 
a  very  felicitous  combination,  ii.  326. 

Joyous  gold  explained,  ii.  251. 

K. 

Kang,  substitute  for  a  bedstead  in  Northern 
China,  ii.  443. 

Kh-pue,  use  of,  in  inquiring  of  the  gods  and 
ancestors,  ii.  107, 108, 110, 130. 

Keeping  company  with  the  spirits  of  the 
dead  by  night,  i.  179,  229  ;  company  with 
the  gods  by  night  soon  after  New  Year’s, 
ii.  30,  31,  251. 

Kek,  name  of  mandarin  orange,  used  as  an 
omen  of  good,  ii.  27. 

Kidnapping  one’s  own  affianced  bride,  i.  104; 
instances  of,  105. 

Killed  by  thunder,  who  are,  ii.  301. 

Killing  the  buffalo,  popular  sentiments  re¬ 
lating  to,  ii.  186-191;  little  girls  by  their 
parents  common,  203-208;  a  boy,  a  trick 
done  by  jugglers,  281. 

King,  Heavenly  Prince,  a  god  called,  i.  267. 

King  of  the  spirits,  ii.  96;  of  beggars,  201. 

Kissing,  concerning,  ii.  375. 

Kitchen  god,  rice-flour  balls  kneaded  before 
the,  ii.  74 ;  annual  thanksgiving  to  the, 
75;  manner  of  annual  sacrifice  unto  the, 
81-85 ;  con-sulted  for  an  omen,  how,  330. 

Kite-flying,  ii.  70,  71. 

Kneeling  on  chains  or  bits  of  crockery,  i. 
346;  position  of,  often  assumed  by  beg¬ 
gars  and  suppliants,  ii.  377. 

Knife  which  has  been  used  in  killing  a  per¬ 
son  regarded  as  a  charm,  ii.  309;  brass 
charm  in  shape  like  a,  312. 

Knives,  ascending  a  ladder  of,  i.  153,  154; 
thrown  into  the  air  by  jugglers,  ii.  280. 

Kong,  a  fine  stone  portal  at  Tating  in  honor 
of  Mr.,  ii.  300,  301. 

Koran,  language  of  the,  read  by  some  Mo¬ 
hammedan  priests  at  Peking,  ii.  460. 


Kushan,  Monastery  of  the  Bubbling  Fount¬ 
ain  at,  i.  24,  239,  241,  242. 

Kuan-lo,  story  about,  i.  134, 135. 

Kuang  Ing  Huk,  goddess  of  mercy,  i.  97, 
261,262. 

Kuang  Ta,  god  of  war,  i.  266,  267. 

Kue  Sing,  a  god  of  literature,  i.  267,  268. 

Kung,  Prince,  Chinese  foreign  minister  at 
Peking,  ii.  449. 

L. 

Ladder  of  knives,  ascending  a,  for  the  bene¬ 
fit  of  the  sick,  i.  153, 154 ;  ascending  a,  to 
benefit  persons  under  the  influence  of  a  di¬ 
abolical  charm,  ii.  320. 

Lama  monasteries  and  Lamaism  at  Peking, 
ii.  457-459,  462. 

Lamentation  at  fixed  times  during  period  of 
mourning,  ii.  385,  386. 

Lamp,  burning  a,  before  the  gods,  ii.  130. 

Landlords  and  tenants,  customs  relating  to, 
ii.  161 ;  singular  customs  relating  to  serv¬ 
ants  of,  306. 

Language,  about  the  Chinese,  i.  63, 64;  better 
spoken  by  native  helpers  than  by  foreign 
missionaries,  ii.  405  ;  peculiarities  of,  419 ; 
invention  of,  ascribed  to  the  devil,  420. 

Languages  spoken  at  Peking  numerous,  ii. 

.  447. 

Lanterns,  feast  of,  ii.  34,35;  lighting,  before 
the  heavens,  131 ;  suspended  in  the  street  at 
night  as  an  act  of  merit,  194 ;  in  neighbor¬ 
hood  temples, 250, 251  ;  playing  with  dragon, 
267 ;  farce  of  Buddhist  priest  and  blind  man 
going  to  see  the  show  of,  288 ;  certain,  sym¬ 
bolical  of  a  numerous  posterity  to  the  own¬ 
er,  325;  used  in  bridal  processions,  369. 

Laying  up  treasures  in  hell,  ii.  391-393. 

Learned,  sect  of  the,  or  Confucianism,  i.  250- 
254. 

Learning  the  Chinese  language,  why  diffi¬ 
cult,  i.  62-64 ;  ii.  419. 

Leaves  used  as  fuel  by  the  poor,  ii.  871. 

Left  hand  tire  seat  of  honor,  ii.  370,  371. 

Legal  modes  of  torture  and  punishment,  i. 
335-341. 

Legalization  of  the  opium  trade  in  China,  ii. 
360. 

Legations,  the  foreign,  locations  of,  at  Pe¬ 
king,  ii.  448. 

Lepers,  ii.  254-259. 

Leprosy,  wet  and  dry,  cause  of,  ii.  256. 

Lettered  paper,  reverence  for,  ii.  167-170. 

Letting  out  the  spirits,  i.  256. 

- go  the  water-lamps,  ii.  103, 104. 

- animals  live,  181, 182. 

Li,  story  about  Mr.,  ii.  191. 

Libations  of  wine  poured  on  the  ground,  ii. 
364. 

Lictors,  i.  299-301. 

Life  abridged  by  opium  smoking,  ii.  35,5. 

Light,  altar  to,  at  Peking,  ii.  457. 

Lighting  incense  and  candles  at  death  of  a 
parent,  i.  169 ;  the  streets  at  night  consid¬ 
ered  meritorious,  ii.  194. 

Lightning  and  thunder,  Chinese  notions 
about,  ii.  301,  302. 

Lin,  Ex-commissioner,  how  his  corpse  was 
honored,  i.  203. 

Ling  Chui  Na,  commonly  called  “Mother,” 
goddess  of  children  and  of  midwifery,  i 
264,  265 ;  ii.  365. 


478 


INDEX. 


Lion  pursuing  a  ball,  ii.  200,  291 ;  picture  of 
a,  used  as  a  charm,  311. 

Liquid,  Chinese  reduce  opium  to  a,  before 
smoking,  ii.  349. 

Literary  competitive  examinations,  i.  3S3- 
439  ;  clubs,  ii.  213,  214 ;  game  at  feasts, 
233,  234. 

Literature,  gods  of,  i.  267,  268;  benevolent 
society  connected  with  a  certain  temple  of 
god  of,  ii.  1T4;  importance  of  a  Christian, 
in  the  Chinese  language,  434,  435 ;  char¬ 
acter  of  Chinese,  i.  252,  253 ;  ii.  426, 435. 

Little  bride,  meaning  of,  applied  to  girls,  i. 
98 ;  priest,  meaning  of,  ii.  229. 

Lives  of  animals,  vows  relating  to,  ii.  ISO- 
182. 

Living  Buddha  worshiped  by  the  Imperial 
family,  ii.  457. 

Lo  Chii,  the  old  boy,  founder  of  the  Tauist 
sect,  i.  249. 

Loaves  of  bread,  popular  superstitions  relat¬ 
ing  to,  ii.  122-127. 

Local  deities  propitiated  by  an  offering,  ii.  46. 

Longevities,  Imperial  birthdays  called, 
10,000,  ii.  218. 

Longevity  clothes  put  on  a  corpse,  i.  175  ;  pic¬ 
ture,  176  ;  worship  before  the  picture  of, 
181;  character  for,  very  auspicious,  ii. 
322,  323;  symbolized  by  vermicelli,  33, 
222,  223;  large  character  engraved  on  a 
rock  on  Drum  Mountain,  367. 

Lots,  manner  of  casting,  described,  ii.  108- 
110 ;  frequently  resorted  to,  384,  385. 

Lotteries  unlawful,  i.  347. 

Lotteiy,  an  exciting  kind  of,  not  tolerated, 
ii.  287. 

Lotus  flowers,  imitations  of,  how  used,  ii.  103. 

Love  of  money,  native  helpers  in  danger  of 
being  unduly  influenced  by,  ii.  414-416. 

Lucky  festival  observed  in  the  first  month, 
ii.  32,  33 ;  days  indicated  in  the  Imperial 
calendar,  153  ;  burying-place,  importance 
of,  338;  days  in  regard  to  marriages,  345; 
days  in  regard  to  building  houses  and 
temples,  346 ;  days  for  burial  of  one’s  par¬ 
ents,  347. 

Lu  Bang,  god  of  carpenters,  i.  269,  270. 

Luring  home  one  of  the  spirits  of  the  dead 
by  means  of  a  white  cock  on  a  coffin,  i.  214. 

Luxury,  opium  not  a  harmless,  ii.  358. 

Lying  for  the  benefit  of  employers  common, 
ii.  414. 

M. 

Machines,  labor-saving,  but  little  used,  i.  60. 

Ma  Chu,  goddess  of  sailors,  i.  262,  263. 

Magpie,  a  bird  of  good  omen,  ii.  32?. 

Maid-servant  often  presented  to  daughters 
on  their  marriage,  ii.  378,  379. 

Main  hope  of  the  Church  for  the  evangeliza¬ 
tion  of  China,  who  are  the,  ii.  404, 407,  410. 

Making  inquiries  of  the  dead  by  cash,  i.  77, 
78 ;  by  the  ka-pue,  225. 

- New  Year’s  calls,  ii.  23-26;  a  feast 

for  an  idol,  128 ;  ten,  a  term  used  in  cele¬ 
brations  of  birthdays  after  reaching  fifty 
years,  220. 

Male  principle  of  nature,  ii.  92;  slaves  few 
at  Fuhchau,  211. 

Manchu  Tartars,  colony  ot,  at  Fuhchau,  i. 
22;  character  of,  22 ;  always  faithful  to  the 
emperor,  22 ;  worship  Tfii  Sang,  259. 


Mandarin  arrests  and  chains  himself,  i.  312; 
receives  presents  from  inferior  officials, 
321 ;  largely  influenced  by  subordinates  in 
his  own  yamun,  322,  323  ;  oranges,  omens 
of  good  luck,  ii.  27-31 ;  dialect  prevalent 
in  Northern  China,  an  argument  for  sup¬ 
porting  missions  at  Peking,  463. 

Mandarins  and  their  subordinates,  i.  294- 
375;  set  an  example  to  farmers,  ii.  51-53  ; 
worship  the  emperor’s  tablet,  72, 73 ;  pray¬ 
ing  for  rain  by,  120-122;  birthdays  of, 
celebrated  with  eclat,  218. 

Manes  of  the  dead  worshiped  with  incense, 
ii.  226. 

Manner  of  betrothal,  1  65-69. 

Manoeuvring  the  dragon  at  New  Year’s,  ii. 
29,  291,  292. 

Map,  Chinese,  of  the  world,  ii.  421. 

Marble,  white,  extensively  used  at  Peking, 
ii.  453,  455-457,  460. 

Marine  inspector  chief  in  the  suburban  pro¬ 
cession  in  honor  of  spring,  ii.  22. 

Marriage,  -while  in  mourning  for  a  parent, 
unlawful,  i.  101 ;  customs  observed  be¬ 
tween  betrothal  and  day  of,  67-79 ;  cus¬ 
toms  observed  on  the  day  of,  7S-91 ;  cus¬ 
toms  observed  subsequent  to  day  of,  92- 
98 ;  of  foundlings,  ii.  173,  174. 

Marriages  and  funerals,  societies  to  assist, 
ii.  177-179 ;  importance  of  having  lucky 
days  for,  345. 

Married  life,  superstitious  customs  relating 
to,  i.  113-120. 

Marrying  the  wearer  of  a  white  skirt,  L 
100 ;  the  -wife  of  a  living  man,  107. 

Masks  worn  by  children,  ii.  43,  316 ;  worn  by 
playactors  when  personating  females,  297. 

Masses,  large  and  intelligent,  difficulty  of  in¬ 
fluencing,  an  obstacle  to  the  rapid  progress 
of  the  Gospel  in  China,  ii.  426. 

Master  of  Arts,  who  may  compete  for  the  lit¬ 
erary  degree  of,  i.  399. 

Matches  made  in  Heaven,  i.  69. 

Material  for  clothing,  how  forwarded  to 
friends  in  hell,  ii.  391,  392. 

Matting  used  universally  about  beds,  ii. 
378. 

Meals,  Chinese  at  their,  i.  45. 

Meaning  of  the  braided  cue  and  the  shaveD 
pate,  ii.  243. 

Measles,  goddess  of,  i.  157. 

Measure,  worshiping  the,  i.  129,  130, 134, 135. 

Measures,  just  and  legal,  used  by  examiners 
to  prevent  deception,  i.  421^428 ;  unjust 
and  unlawful,  used  by  examiners  to  favor 
certain  candidates,  42S--431 ;  unjust  and 
unlawful,  used  by  literary  competitors  to 
succeed,  431-439;  of  capacity,  great  and 
small,  ii.  3S1, 3S2. 

Meat  but  little  used  on  New  Year’s  day,  ii. 
28;  not  used  in  a  vegetable  sacrifice,  S4; 
three  kinds  of,  reckoned  as  vegetables, 
182 ;  merit  of  abstaining  from,  183-186 ; 
offered  to  idols,  and  then  consumed  at  a 
feast,  388-391. 

- .  sacrifice  to  the  god  of  the  kitchen,  ii. 

82,  83. 

Medicine,  god  of,  i.  148,  274 ;  prescribed  by 
gods  or  goddesses  through  a  medium,  ii. 
116 ;  for  the  cure  of  leprosy,  256,  257 ; 
sought  with  eagerness  to  cure  the  hanker¬ 
ing  after  opium  by  its  victims,  350. 


INDEX. 


479 


Medium,  consulting  the  gods  and  the  dead 
by  a  male,  ii.  110-114 ;  by  a  female,  114- 
116. 

Meeting  the  bride,  ii.  369. 

Melon-seed  and  juggler,  ii.  2S1. 

Mencius  and  Confucius,  descendants  of,  a 
privileged  class,  i.  391. 

Mendicants,  ii.  259-263. 

Mending  a  water-jar,  a  farce,  ii.  28S,  289. 

Mercy,  goddess  of,  i.  261. 

Merit  of  respectfully  using  lettered  paper,  ii. 
170  ;  of  eating  only  vegetables,  183-186  ; 
miscellaneous  works  of,  192-196 ;  ways  of 
obtaining,  39S,  399. 

Meritorious  ceremonies  for  the  benefit  of  the 
dead,  i.  191-197 ;  practices,  ii.  91-106,  164- 
196 ;  repetitions  of  the  names  of  idols  or 
gods,  386-  388 ;  repetition  of  formulas, 
458. 

Metal  balls  swallowed  by  jugglers,  ii.  282. 

- - ,  one  of  the  five  elements  of  nature, 

ii.  341. 

Metals,  precious,  sold  by  weight,  not  coined, 
ii.  365. 

Metempsychosis,  ii.  400,  401. 

Methods  of  ascertaining  the  will  of  the  gods 
and  of  deceased  ancestors,  ii.  106-116  ;  of 
gambling,  283-288 ;  six,  of  fortune-telling, 

'  331-339. 

Middle  Kingdom,  popular  name  for  China, 
ii.  301,  421. 

Middle-men,  system  of,  ii.  134^-1 3S. 

Midwifery,  goddess  of,  i.  261,  266. 

Midwives  worship  “Mother”  on  her  birth¬ 
day,  i.  133. 

Military  sage,  i.  266 ;  competitive  examina¬ 
tions,  438-443 ;  utensils  carried  in  public 
procession,  ii.  71,  72. 

Milky  Way,  superstitious  ceremony  relating 
to  the,  ii.  68. 

Mille,  Hong  Kong,  ii.  146. 

Mills  for  grinding  grain,  i.  52,  53. 

Min,  River,  entrance  of  the,  i.  23;  scenery  on 
the  banks  of  the,  23;  Bridge  of  10,000 
Ages  across  the,  24 ;  Bridge  of  the  Cloudy 
Hills  across  the,  27 ;  god  of  the  country  of, 
275. 

Ming  dynasty,  farce  relating  to  a  sovereign 
of  the,  ii.  289  ;  wonderful  bell  cast  during 
the,  451,  452. 

Ministry,  native,  why  it  should  be  highly 
educated,  ii.  406,  407. 

Mirror,  singular  u.-e  of  a  metallic,  i.  150, 151 ; 
used  in  representations  of  lightning,  ii. 
301 ;  concave  and  metal,  used  as  charms, 
313;  round,  suspended  on  bed-curtains  as 
a  charm,  317. 

Miscellaneous  practices  and  sentiments  re¬ 
lating  to  betrothal  and  marriage,  i.  98- 
1 12  ;  superstitions  to  cure  the  sick,  142- 
153:  practices  and  opinions  relating  to  the 
dead,  208-216 ;  superstitious  practices,  ii. 
127-133;  business  customs,  156-163  ; 
works  of  charity  and  of  merit,  192-196 ; 
opinions  and  practices,  264-806;  omens 
for  good  or  evil,  327-330. 

Mission,  American  Board’s,  at  Fuhchau,  i. 
33,  34 ;  Methodist  Episcopal  Church’s,  34, 
35 ;  English  Church’s,  35,  36 ;  Swedish 
Church’s,  36,  37  ;  Roman  Catholic,  37-40 ; 
at  Amoy  and  at  Mingpo  more  successful 
than  at  other  ports,  ii.  407,  408. 


Missionary  topics,  ii.  394-437 ;  candidates, 
thoughts  for,  42S-433. 

Mock  clothing  defined,  i.  15 ;  burned  for  the 
dead,  193,  229;  ii.  61,  62,  91,  93,  94,  105, 
156. 

Mock-money  defined,  i.  16 ;  used  in  funeral 
processions,  200-203 ;  burned  for  the  dead, 
193-195. ;  ii.  93,  94 ;  preparation  and  use 
of,  275-278. 

Mohammedan  mosque  at  Fuhchau,  i.  37  ;  at 
Peking,  ii.  460. 

Molasses  candy,  singular  use  of,  i.  124. 

Monastery,  Buddhistic,  on  Drum  Mountain, 

i.  23,  239,  241,  242 ;  ii.  181. 

Money,  present  *of,  expected  from  invited 
guests  at  weddings,  i.  89 ;  -lending  clubs 
without  interest,  ii.  147  ;  presented  on  fes¬ 
tive  occasions,  238 ;  how  laid  up  in  hell, 
291-293  ;  love  of,  an  example  of  its  destruc¬ 
tive  power,  362. 

Monkey,  picture  or  effigy  of  a,  worshiped,  i. 
287,  288 ;  black,  292  ;  grasping  a  peach, 
343  ;  effigy  of  a  deified,  used  in  praying  for 
rain,  ii.  119  ;  trained  by  beggars  to  per¬ 
form,  260  ;  one  of  the  twelve  animals,  341. 

Monks,  Buddhist  priests  much  like,  i.  240. 

Monument  at  Peking  to  the  thirteen  foreign 
soldiers  who  were  tortured  to  death  by  the 
Chinese  in  1860,  ii.  451;  to  Xavier  and  to 
Joseph,  451. 

Moon,  when  eclipsed,  how  saved,  i.  308-311 ; 
measures  the  month,  ii.  14 ;  pursued,  or 
congratulated,  or  rewarded,  65 ;  has  a  white 
rabbit,  65 ;  inhabited,  65  ;  how  honored, 
186 ;  altar  to,  at  Peking,  457. 

Moon-cakes,  ii.  66. 

Moral  tracts  and  books  distributed  by  the 
Chinese,  ii.  164-167. 

Morality  of  Chinese  proverbs,  ii.  268-272. 

Mortgaging  property,  a  singular  method  of, 

ii.  162, 163. 

Mortuary  houses,  ii.  369. 

“Mother,”  goddess  of  children,  i.  115,  116, 
119, 120,  122, 125, 127, 129,  133, 137 ;  ii.  36, 
68, 222, 246,  249, 425,  Seven-star,  68 ;  of  the 
measure,  68,  69, 131, 185, 365. 

Mottoes  on  posts  of  houses  and  temples,  ii. 
367,  368. 

Mounting  the  platform,  ii.  95,  98. 

Mourning,  singular  customs  relating  to,  and 
the  unburied  dead,  i.  168-190;  putting  on, 
on  the  seventh  day,  183 ;  staff  used  by  fil¬ 
ial  son,  184  ;  ceremony  at  the  end  of  three 
years  of,  189,  190 ;  national,  for  Hien 
Fung,  illustrating  the  state  religion,  368- 
375;  students  in,  may  not  compete  at  the 
established  examinations,  384,  385  ;  fami¬ 
lies  in,  may  not  make  rice-flour  balls  at 
the  winter  solstice,  ii.  75;  ditto,  may  not 
prepare  the  rice-flour  for  a  kind  of  sweet, 
cake  in  the  twelfth  month,  78. 

Mouths,  but  no  hearts,  ii.  234  ;  of  thd  Chinese 
exceedingly  filthy,  273. 

Muleteer  and  his  mules,  ii.  438, 439,  444. 

Municipal  temple  at  Fuhchau,  i.  255. 

Murder,  relating  to,  i.  305,  306 ;  of  little  girls 
by  their  parents  never  punished,  ii.  208. 

Musical  clubs,  ii.  216. 

Musquitoes,  story  about  a  boy  and  the,  i  455. 

Mutton  not  found  in  the  market  at  Fuhchau, 
i.  45  ;  found  in  Northern  China,  ii.  447. 


480 


INDEX. 


N. 

Nails  which  have  been  used  about  a  coffin  re¬ 
garded  as  a  charm,  ii.  309. 

Name  of  bride  when  changed  to  her  hus¬ 
band’s,  i.  83. 

Names  of  one  thousand  Buddhas  recited,  i. 
196 ;  of  literary  competitors  sometimes  en¬ 
rolled  in  more  than  one  district,  433,  434 ; 
for  China,  ii.  421. 

National  mourning  for  Hien  Fung,  illustra¬ 
ting  the  state  religion,  i.  368-375 ;  vanity 
of  the  Chinese  an  obstacle  to  their  rapid 
reception  of  Christianity,  ii.  420-422. 

Nationalities  represented  in*Peking,  ii.  447, 
448. 

Native  trade  at  Fuhchau,  i.  20,  21 ;  foundling 
asylum,  ii.  171-174. 

- assistant,  bold  and  searching  address 

made  by  a,  ii.  393,  394. 

- helpers,  relation  of,  to  the  conversion 

of  China,  ii.  403-410  ;  importance  of  special 
prayer  in  behalf  of,  410-417 ;  need,  com¬ 
mentaries  on  the  Bible  in  their  language, 
435 ;  estimated  number  of,  employed  by 
missionaries,  437. 

Natural-footed  class  of  women,  ii.  202. 

Nature,  male  and  female  principles  of,  ii.  92; 
course  or  revolution  of,  343. 

Necessaries  of  life  furnished  destitute  spirits, 
ii.  95. 

Needles  used  on  betrothal  cards,  i.  69 ;  thread¬ 
ed,  drawn  from  a  juggler's  mouth,  ii.  282. 

Negative  answers  from  the  gods  or  the  dead, 
how  indicated,  ii.  108 ;  character  of  the  pop¬ 
ular  u  good”  words,  165, 166 ;  features,  two 
in  Chinese  religions,  394, 395. 

Neighbors  not  to  prevent  a  contemplated  be¬ 
trothal  regarded  as  meritorious,  ii.  193, 
194. 

Neighborhood  temples  and  neighborhoods,  ii. 
245-254 ;  committees  of,  appointed  by  lot, 
384,  385. 

Nestorian  tablet  on  stone,  ii.  367. 

Newspaper,  gobetween  circulates  the  market 
news  of  a,  ii.  135. 

New  Year’s  festivities,  ii.  23-28. 

Ngu  Hieng  Kung,  god  of  thieves,  i.  273,  274. 

Ngu  Ta,  gods  of  cholera,  the  pestilence,  etc., 
i.  157-163,  276-286. 

Ngiik  Huong  Siong  Ta,  chief  god  of  Tauism, 

i.  257. 

Nguong  Saui,  god  of  playactors,  wrestlers, 
musicians,  etc.,  i.  268. 

Nine  Happinesses’  Temple  at  Fuhchau,  ii. 
122-127  ;  likes,  a  felicitous  term,  i.  315. 

Ninth  and  eleventh  months,  festivals  and 
customs  of  the,  ii.  70-75;  day  of  the  niuth 
month,  holiday  of  kite-flying,  i.  70,  71. 

Noble  sentiments  of  Tau  Kuang  concerning 
opium,  ii.  360. 

No -offspring  altar  or  no -offering  altar,  ii. 
227, 228. 

Northern  city  of  Peking,  ii.  445. 

Notification  of  approaching  ceremonies  issued 
to  the  gods,  i.  192. 

Notions  of  the  Chinese  concerning  the  moon, 

ii.  65;  concerning  leprosy,  255-257 ;  con¬ 

cerning  the  creation,  396 ;  concerning  the 
governorship  of  the  world,  396,  397 ;  con¬ 
cerning  themselves,  compared  with  other 
nations,  420-422.  g 


Nun,  Buddhist,  i.  253,  254;  shaves  her  head 
like  the  Buddhist  priests,  ii.  241 ;  Buddhist 
and  Buddhist  priest,  popular  farce  of,  289. 

O. 

Object  of  the  support  of  leper  asylums,  ii. 
258;  of  Providence  in  regard  to  the  con¬ 
sumption  of  opium  by  the  Chinese,  358; 
of  worshiping  the  gods  and  goddesses,  399, 
400. 

Objects  of  interest  to  the  foreign  visitor  at 
Fuhchau,  i.  5S,  59  ;  some  of  the,  worshiped 
by  mandarins  as  a  part  of  their  official 
duties,  353-359;  of  interest  at  Peking,  ii. 
457,  459,  460. 

Obligations  of  England  and  America  to  Chi¬ 
na,  ii.  361,  362,  435,  436. 

Observance  of  a  lucky  festival  soon  after 
New  Year’s,  ii.  32,  33. 

Observations  about  the  Chinese  year,  ii.  13- 
18. 

Obstacle,  opium  a  great,  to  the  spread  of  the 
Gospel  in  China,  ii.  35S ;  superstitious  ed¬ 
ucation  of  children  an,  to  the  Gospel,  425, 
426. 

Obstacles  to  the  spread  of  Christianity  in 
China,  an  argument  for  the  vigorous  pros¬ 
ecution  of  missions  there,  ii.  428. 

Obtaining  representative  incense  ashesi,  ii. 
129;  an  omen  from  the  kitchen  god,  sin¬ 
gular  method  of,  830. 

Odium  of  rejecting  Confucianism  for  Christi¬ 
anity  thrown  upon  the  native  helpers,  ii. 
*11,  412;  of  exchanging  their  ancestral 
tablets  for  Jesus  thrown  upon  the  native 
helpers,  412. 

Offering  food  and  wine  to  the  dead,  i.  173 ; 
food  and  wine  at  the  grave  to  the  gods  of 
the  hills,  and  to  the  destitute  spirits  in 
Hades,  205,  206  ;  rice  on  receiving  the 
gods,  ii.  29,  30 ;  made  to  the  god  of  the  hill 
where  the  dead  is  buried,  46, 49 ;  made  to 
spirits  of  beggars  and  lepers  in  Hades,  47, 
49 ;  the  yearly  rice  on  the  last  day  of  the 
year,  85 ;  supplementary,  for  dilatory  spir¬ 
its,  98, 106 ;  incense,  manner  of,  described, 
107. 

Office  obtainable  by  purchase  or  by  bribery, 

i.  333,  334 ;  given  by  lot  to  certain  literary 
graduates  of  the  third  degree,  334;  resig¬ 
nation  of,  different  reasons  or  excuses  for, 
315-319. 

Officers  at  Fuhchau,  i.  294-298 ;  order  of 
public  procession  of,  and  their  retinue, 
300-302 ;  and  people  may  use  representa¬ 
tions  of  the  four-clawed  dragon  on  some  oc¬ 
casions,  ii  266-2S7. 

Official  seals,  opening  of,  ii.  38-40;  sealed 
up  for  one  month,  79-SI. 

Old  men’s  clubs,  ii.  215. 

Oils,  several  vegetable,  i.  58. 

Omega  graves,  i.  33 ;  ii.  45,  46. 

Omens  for  good  or  evil,  i.  66,  68,  72,  74,  76, 
77,  SO,  83,  84,  85,  86,  S7,  88,  91,  96,  9S,  109, 
121,  122,  125,  149,  150,  153,  155, 156,  1S6, 
209 ;  ii.  22,  27,  31,  32,  33,  34,  36,  37,  39,  40, 
43,  62,  69,  74,  75,  77,  78,  83,  S4,  86,  S9, 14S, 
153,  220,  222,  223,  229,  236,  23S,  239,  353, 
452,  457  ;  charms  and,  307-330.  338. 

Omida  Buddhas,  easy  method  oi  becoming, 

ii.  189. 

Ominous  words  and  sentences,  ii.  821-330. 


1 


INDEX. 


481 


Omito,  name  of  Buddha,  oft  repeated  as  a 
work  of  merit,  i.  242 ;  ii.  386,  387. 

Once  a  thief  afterward  a  thief,  i.  321. 

One-priced  stores,  ii.  152. 

Onions,  garlics,  and  scallions  reckoned  as 
meats,  ii.  183. 

Oolong  tea,  how  prepared,  i.  48,  49. 

Opinion,  Chinese,  concerning  Divine  Provi¬ 
dence  and  opium,  ii.  358.  • 

Opinions  and  practices,  miscellaneous,  ii. 
264-263. 

Opium,  amount  of,  imported  into  Fuhchau 
in  1863,  i.  20;  and  opium-smoking,  ii.  349- 
362;  connection  between,  and  missions  in 
China,  361,  362,  435,  486. 

Oracle  of  the  gods  sometimes  ambiguous,  ii. 
110, 114. 

Oranges,  mandarin,  used  as  an  omen  of  good, 
ii.  27,  31. 

Order  for  certain  articles  proffered  as  pres¬ 
ents,  ii.  235. 

Ordination,  Buddhistic,  how  performed,  ii. 
54,55. 

Origin  of  Filial  Porridge  festival,  ii.  43,  44 ; 
of  festival  of  the  fifth  day  of  the  fifth 
month,  59  ;  of  the  custom  of  compressing 
girls’  feet,  197 ;  of  all  things  ascribed  to 
the  male  and  female  principles  of  nature, 
39fi;  of  sin,  Chinese  ignorant  of  the,  398. 

Ornaments  symbolical  of  happiness,  longev¬ 
ity,  and  wealth,  ii.  324 ;  for  the  heads  of 
females  numerous,  374, 375. 

Orphans  assisted  as  a  work  of  merit,  ii.  195, 
196. 

Os  calcis,  the  bone  called,  turned  downward 
in  compressing  the  feet,  ii.  198. 

Outfit,  sending  the  bridal  dowry  or,  i.  75. 

Owl,  hooting  of  an,  a  harbinger  of  death,  ii. 
329. 

Oysters  used  as  an  omen  of  the  future  birth 
of  a  son,  ii  31,  32. 

P. 

Padlock  of  silver,  a  charm,  ii.  314. 

Pagoda  Anchorage,  foreign  vessels  anchor  at, 
i.  22 ;  miniature,  worshiped  by  boys,  ii.  66. 

Pagodas,  two,  in  the  city  of  Fuhchau,  illumi¬ 
nated  in  the  eighth  month,  ii.  67. 

Painting  the  face  of  females  white,  ii.  368. 

Panic  among  bill-holders  in  1S55,  ii.  142, 143. 

Paper-boats  carried  in  public  procession,  i. 
159 ;  ditto,  sent  out  to  sea,  283  ;  clothing 
burnt  for  deceased  ancestors,  ii.  61,  62 ; 
money  invented  by  the  Chinese,  139 ;  rev¬ 
erence  for  lettered,  167-170  ;  on  fire  in  the 
mouth  of  a  j  uggler,  283. 

Parents  worshiped  by  the  bride  and  bride¬ 
groom,  i.  93-96  ;  death  of,  sufficient  reason 
for  resigning  office,  315,  316 ;  sickness  of 
ditto,  316,  317  ;  heathen,  compared  with 
Christian,  ii.  426. 

Parents -in-law  feast  their  son-in-law  on  his 
graduation,  i.  418. 

Parricide,  punishment  for  the  crime  of,  i.  140. 

Particles  of  tin  in  the  ashes  of  mock-money 
remelted  and  reprepared,  ii.  278. 

Passengers  in  wheelbarrow  express,  ii.  440. 

Passing  through  the  door,  custom  called,  i. 
128-131. 

Pate,  shaving  the,  of  the  Chinese  men,  ii.  240 
-245. 

Patriarchs,  heads  of  families  like,  ii.  227. 

Vol.  II.— X 


Patrimony,  how  divided,  ii.  224,  225. 

Patron  god  of  children,  mothers,  and  mid¬ 
wives,  i.  133, 134,  265;  of  married  women, 
261 ;  of  sailors,  262  ;  of  artisans  and  man¬ 
ufacturers  generally,  266;  of  the  Manchu 
dynasty,  266 ;  of  literary  men,  267,  268  ; 
of  playactors  and  musicians,  268,  269  ;  of 
traders,  269 ;  of  those  who  use  the  chisel 
and  the  saw,  269;  of  swine  owners  and 
raisers,  270,  271 ;  of  gamblers,  271,  289  ;  of 
thieves  and  shop-keepers,  273, 274 ;  of  med¬ 
icine  dealers,  274,  275  ;  of  mid  wives  and  of 
children,  289,  290;  of  gobetween  unions, 
ii.  137  ;  of  business  unions,  153,  154  ; 
thanked  in  the  twelfth  month,  77,  86;  of 
playactors,  292 ;  of  artisans  and  traders,  390. 

Pavilion  to  Heaven  at  Peking,  ii.  453, 454. 

Pawnshops,  unlicensed,  illegal,  i.  349 ;  legal, 
licensed  by  government,  ii.  159, 160. 

Pay  of  gobetweens,  ii.  135;  native  helpers 
often  regarded  as  working  merely  for  their, 
414-416. 

Paying  the  debts  of  a  deceased  relative  or 
friend,  i.  194. 

Payment  of  debts,  ii.  60,  69,  86  ;  singular 
customs  relating  to,  on  the  last  day  of  the 
year,  87-89. 

Peace  and  harmony  symbolized  by  two  chil¬ 
dren  mutually  embracing,  ii.  325. 

Peach  on  the  head  of  children,  i.  132 ;  sym¬ 
bol  of  longevity,  ii.  322 ;  cake  like  a,  or 
picture  of  a,  typical  of  long  life,  322. 

Peach-tree,  branch  of,  used  as  a  charm,  ii. 
309. 

Peacocks’  feathers  given  as  rewards  of  brav¬ 
ery,  i.  329. 

Pearl,  lion  pursuing  a,  ii.  290,  291. 

Pearls,  story  about  a  string  of,  presented  to 
the  viceroy,  ii  219. 

Pearly  Emperor  Supreme  Euler,  household 
gods  return  to  earth  after  reporting  to,  ii. 
29,  83 ;  notification  to,  95,  96 ;  mandarins 
in  praying  for  rain  bum  incense  before  the 
image  of,  120 ;  worshiped  by  the  emperor 
at  Peking,  454, 455. 

Peculiarities  of  the  Chinese  language,  i.  63, 
64 ;  ii.  419,  420 ;  ditto  an  obstacle  to  the 
spread  of  the  Gospel  in  China,  419,  420. 

Pecuniary  profit,  native  helpers  in  danger  of 
being  unduly  influenced  by  a  desire  for,  ii. 
412,  413. 

Pekinese  cab,  ii.  446  ;  characteristics  of  the, 
446,  447. 

Peking,  concerning,  ii.  438-463  ;  the  literary 
and  political  centre  of  the  empire,  462, 463. 

Pen  writing  on  sand,  consulting  the  gods  by 
a,  ii.  112-114. 

Peony  full  of  leaves  and  flowers  an  omen  of 
good,  ii.  330. 

People,  praying  for  rain  by  the  common,  ii. 
116-120. 

Percentage  paid  mandarin  runners  for  buf¬ 
faloes  killed,  ii.  187 ;  on  the  price  of  rent 
sometimes  paid  servants  of  landlords  by 
their  tenants,  306  ;  servants  often  demand 
a,  on  the  sales  of  peddlers,  etc.,  305. 

Period  of  adult  age,  when  is  the,  i.  138. 

Periodical  weeping  after  death  by  relatives, 
ii.  385,  386. 

Permanent  fund  connected  with  ancestral 
halls,  i.  227,  228, 233,  234. 

Petitioners  kneeling  in  the  streets,  ii.  377. 


482 


INDEX. 


Phoenix,  pictures  of,  how  used,  i.  67,  71, 90, 
91 ;  notions  about  the  dragon  and  the,  ii. 
261-268. 

Physiognomy,  fortune-telling  by,  ii.  332,  333. 

Picture  or  image  of  animals  worshiped,  L  287 
-293  ;  of  the  dragon  and  the  phoenix,  how 
used,  ii.  267 ;  of  thunder,  301 ;  of  a  god  of 
literature  or  a  star  used  as  a  charm,  317  ; 
of  a  dog’s  head  and  of  a  buffalo’s  head  used 
as  charms,  318-320. 

Pig’s  tail,  raw,  singular  use  of,  i.  290. 

Pious  tea-drinkers  in  America  versus  heathen, 
tea-pickers  in  China,  ii.  436. 

Pipe  for  smoking  opium,  how  used,  ii.  350. 

Placing  bridal  bedstead  in  position,  i.  75-77. 

Planting  a  melon-seed,  a  juggler’s  trick,  ii. 
281. 

Plate  spun  around  by  a  juggler,  ii.  280. 

Platform,  mounting  the,  ii.  95-98  ;  used  by 
smokers  of  opium,  352, 353. 

Playacting,  god  of,  i  268,  269 ;  concerning, 
ii.  294-298. 

Playactors  often  rewarded  largely  if  they 
please,  ii.  296. 

Playing  with  dragon  lanterns,  ii.  267,  291, 
292 

Plays  and  sports,  ii.  290-292. 

Plowing,  how  performed,  i.  50 ;  of  mandarins 
as  an  example  to  farmers,  ii.  51, 53 ;  by  the 
buffalo  meritorious,  187 ;  of  the  emperor 
and  his  princes  at  Peking,  456. 

Plowshare,  point  of  an  old,  a  charm,  ii.  308. 

Poetical  game  at  feasts,  ii.  233,  234 ;  gam¬ 
bling  game,  284. 

Pointer,  gambling  with  a  revolving,  ii.  285, 
286. 

Poisons,  five,  what  are  called,  used  as 
charms,  ii.  316. 

Policeman  connected  with  yamuns,  i.  330. 

Politeness,  Chinese  notions  about,  i.  234,  235. 

Ponds,  artificial,  for  raising  fish,  i.  54. 

Pontifex  Maximus  of  the  family  clan,  who  is 
the,  i.  225. 

Poor-house,  Imperial,  i.  60 ;  no  town  or  coun¬ 
ty,  ii.  196. 

Popular  mandarins,  how  sometimes  honored, 
i.  327,  328 ;  and  singular  superstitions,  ii. 
91-133;  sentiments  relating  to  killing  the 
buffalo  and  eating  its  flesh,  186-191 ;  sen¬ 
timents  as  to  the  cause  of  leprosy,  256. 

Porridge,  festival  of  filial,  ii.  41-44. 

Portable  images  carried  in  idol  procession,  i. 
280,  284-286. 

Portals  in  honor  of  virtuous  and  filial  wid¬ 
ows,  i.  Ill,  112 ;  various  honorary,  atFuh- 
chau,  L  111 ;  ii.  299-301. 

Porterage,  manner  of,  i.  31. 

Porters,  concerning,  ii.  371. 

.  Portuguese  cemetery  near  Peking,  ii.  450. 

Posterity,  desire  for  numerous,  how  some¬ 
times  indicated,  ii.  325. 

Posthumous  influence  of  Confucius  and  Men¬ 
cius  an  obstacle  to  the  progress  of  Christi¬ 
anity,  ii.  422,  423. 

Posts  of  houses  and  temples  covered  with 
mottoes  on  red  paper,  ii.  367,  368. 

Pound  in  weight  indefinite,  ii.  381. 

Poverty  the  excuse  for  killing  little  girls  at 
birth,  ii.  206,  207 ;  for  selling  children  and 
wives,  211;  national  poverty  an  effect  of 
opium-smoking,  355. 

Power  of  fashion  or  of  habit,  ii.  244. 


Practical  questions  relating  to  missions  in 
China,  ii.  430-433. 

Practices,  miscellaneous  superstitious,  ii.  127— 
133 ;  miscellaneous  opinions  and,  264-306. 

Prayer  in  earnest  will  certainly  be  answered, 
ii.  36,  37 ;  importance  of  special,  for  native 
helpers  in  China,  410-417 ;  more,  needed 
for  China,  430-433 ;  on  Saturday  evening, 
wl«y  specially  appropriate,  436. 

Praying  for  rain,  ii  116-122 ;  for  a  dream, 
130. 

Preachers,  native,  should  be  well  educated 
in  the  Chinese  Classics,  why,  ii.  406 ;  are  a 
new  and  distinct  class  by  themselves,  413. 

Preaching  by  native  helpers,  characteristics 
of,  ii.  408-410. 

Precedent  in  China,  prayer  for  native  helper's 
important  in  view  of  the  power  of,  ii.  411. 

Precious  metals  used  as  bullion,  and  sold  by 
weight,  ii.  365. 

Precocious  youth,  anecdotes  concerning,  L 
444-447. 

Prefect  chief  in  the  procession  in  honor  of 
spring  in  the  city,  ii.  21. 

Prejudices  of  the  Chinese  against  change  ex¬ 
ceedingly  strong,  ii.  426. 

Preparatory  ceremony  to  celebrating  a  birth¬ 
day,  ii.  222,  223. 

Preparation  and  use  of  mock-money,  iL  275- 
278;  of  a  Christian  literature  in  Chinese 
highly  important,  434,  435. 

Preparing  for  death,  Chinese  idea  of,  i.  212. 

Prerogative  of  the  emperor  and  empress,  ii. 

J064-268. 

Prescriptions  for  the  sick  obtainable  by  me¬ 
diums  from  the  gods,  ii.  116. 

Presentation  of  rice  on  New  Year’s,  ii.  23,  24 ; 
of  a  “gauze  trunk”  to  a  deceased  parent, 
62 ;  of  food  to  spirits,  93-95 ;  of  food  in 
leper  asylums,  259 ;  of  a  “  private  ceremo¬ 
ny,”  304-306. 

Presents  between  families  of  bride  and  bride¬ 
groom,  i.  70-72;  between  bridegroom  and 
his  parents-in-law,  97 ;  from  relatives  for 
use  in  sacrificing  to  the  dead,  180 ;  to  dry 
up  a  daughter’s  tears,  188  ;  to  counteract 
unlucky  influences,  209,  210 ;  of  white 
cloths  given  to  mourners  to  cry  with,  209 ; 
significant,  to  childless  married  women 
about  New  Year’s,  ii.  31,  32 ;  to  their  rich 
patrons  from  shop-keepers  in  the  twelfth 
month,  78,  79  ;  on  New  Year’s  eve  in  Chi¬ 
na,  89 ;  expected  by  the  aged  on  their  birth¬ 
days,  220-222 ;  customs  relating  to  giving 
and  receiving,  234-239;  communicating 
glad  tidings,  304. 

Preserves  frequently  gambled  for,  iL  287. 

Pretended  adoption  of  a  child,  ii.  29,  30. 

Prevalence  of  female  infanticide  confessed,  ii. 
204, 205, 207 ;  of  female  infanticide  apolo¬ 
gized  for  and  justified,  206,  207 ;  of  the 
Mandarin  dialect  in  Northern  China  an  ar¬ 
gument  for  Protestant  missions  at  Peking, 
463. 

Price  of  goods  and  labor  largely  regulated 
by  business  unions,  ii.  151 ;  of  little  girls 
when  sold,  206 ;  of  wives  and  children 
when  sold,  211,  212;  of  different  kinds  of 
fortune-telling,  339. 

Pride,  native  helpers  in  danger  of  self-con¬ 
ceit  and,  ii.  412,  413.  , 

Priests,  Buddhist,  i.  186,  191,  197,  236-2 46; 


INDEX. 


483 


Tauist,  117, 129, 136, 143, 144, 150, 151, 153, 
182,  191,  197,  246-249,  309  ;  Confucianist, 
185,  186,  250-252,  357,  362,  366,  367,  373, 
374;  ii.  67,  92,  93,  94,  95,  96,  9S,  100, 
120,  121,  221,  320,  321;  head  of  Buddhist, 
shared,  241 ;  vain  repetitions  of  Buddhist 
and  Tauist,  386-3SS. 

Primary  schools,  i.  376-378. 

Primogeniture  and  other  family  matters,  ii. 
223-230. 

Prince  Rung,  ii.  449. 

Principal  crops  at  Fuhehau,  i.  43. 

Principles  of  nature  dual,  i.  «.,  male  and  fe¬ 
male,  i.  292 ;  of  true  religion  unknown  in 
China  before  the  arrival  of  missionaries, 
394-403. 

Printing,  block,  how  performed,  i.  62. 

Private  gifts  to  servants,  customs  relating 
to,  ii.  304-306. 

Procession,  marriage,  i.  79-83  ;  idol,  158, 
159  ;  extraordinary  kind  of  idol,  160, 161 ; 
engaging  in  an  idol,  as  a  token  of  gratitude 
or  work  of  merit,  162-167  ;  order  of  a  fu¬ 
neral,  203 ;  of  mandarins  through  the 
streets,  29S-302;  of  literary  and  military 
graduates,  414,  417,  418,  442;  in  honor  of 
spring,  ii.  18-23;  of  military  officers  in 
honor  of  military  utensils,  71,  72 ;  of  rain- 
prayers,  117-120. 

Proclamations  take  the  place  of  official  news¬ 
papers,  i.  332,  333. 

Producing,  formulas  for,  ii.  341-343. 

Professors  of  ceremony,  i.  250-253.  - 

Profits  of  the  bread-loaf  superstition,  ii.  M 6  ; 
of  opium  much  greater  than  the  cost  of 
missions  in  China,  361, 362. 

Prognosticating  fortunes,  six  methods  of,  ii. 
331-339. 

Prolonging  the  longevity  measure,  ii.  221.  * 

Promotion  in  rank  and  office,  how  typified, 
it  303. 

Proof  of  female  infanticide  at  Fuhehau  and 
vicinity,  ii.  203-205. 

Property,  a  singular  method  of  mortgaging, 
ii.  162, 163  ;  of  some  families  not  divided 
for  generations,  225,  226 ;  affected  by 
smoking  opium,  353 ;  confiscated  long  ago 
recently  restored  to  the  Roman  Catholic 
missionaries  at  Peking,  461. 

Propitiating  a  destroying  god,  i.  143 ;  the 
ten  kings  of  hell,  197. 

Prosecution  for  unfilial  conduct,  i.  139, 140 ; 
for  not  worshiping  ancestral  tablets,  ii. 
424,  425. 

Prosperity,  how  symbolized,  ii.  326. 

Prostitutes  have  a  patron  deity,  i.  292; 
bought  and  sold,  ii.  213;  called  “white 
faces,”  308,  309;  yellow  charm  used  by, 
321. 

Protecting  deity  of  the  empire,  ii.  264. 

Protestant  Christians  can  not  be  high  man¬ 
darins,  i.  359. 

-  missions  at  Fuhehau,  i.  33-37 ;  rea¬ 
sons  why  they  should  be  ably  sustained  at 
the  capital,  ii.  462,  463. 

Proverbs  and  book-phrases,  ii.  264-263. 

Providence  of  God  favorable  with  regard  to 
missions  in  China,  ii.  437. 

Province,  god  of  the,  i.  255. 

Provincial  examination  hall  described,  i. 
401,  402. 

Provision  for  headless  spirits,  ii.  97. 


Proxy,  carrying  out  vows  by,  ii.  130, 131. 

Puang-hi  said  to  have  been  the  originator  of 
the  custom  of  binding  the  feet  of  girls,  ii 
197. 

Puang-Ku,  the  opener  of  the  heavens  and  the 
earth,  ii.  396. 

Public  thanksgiving,  i.  163;  discourses  on 
morals  and  religion  not  given  in  China,  ii. 
413. 

Publishing  the  sex  of  a  babe,  how  sometimes 
done,  ii.  304. 

Pull  off  one’s  boots,  present  to,  ii.  236. 

Pumps  not  used  at  Fuhehau,  ii.  380. 

Pun  often  not  translatable,  i.  444. 

Punishments  of  a  parricide,  i.  140;  legal, 
335-341 ;  illegal,  341-346 ;  and  rewards, 
Chinese  notions  about  future,  400,  401 ;  of 
the  Buddhistic  hell,  acted  out  or  pictured, 
ii.  100,  101,  400;  for  sin  often  regarded  as 
taking  place  in  this  life,  400,  401. 

Pupils  worship  Confucius,  i.  137. 

Puppet-shows  numerous,  ii.  297-299. 

Purchasing  a  living  man’s  wife  to  be  one’s 
wife,  i.  107  ;  coffins  before  death,  212. 

Purification  of  women  after  confinement,  i. 
196  ;  from  the  defilements  of  a  corpse,  ii. 
374. 

Puzzles  pasted  on  lanterns,  ii.  37,  38. 

Pyramids  of  cakes,  ii.  106. 

Q- 

Quack  nostrums  to  cure  the  habit  of  opium¬ 
smoking,  ii.  356. 

Queen  of  Heaven,  a  title  of  the  sailors’  god¬ 
dess,  i.  263. 

Questions,  practical  and  important,  relating 
to  missions  in  China,  ii.  430-433. 

Quotation  from  the  writings  of  a  Chinese  es¬ 
sayist,  ii.  421 ;  from  the  sacred  Scriptures 
compared  with  Chinese  customs,  363-393 ; 
from  the  sacrificial  ritual  relating  to  Con¬ 
fucius,  423 ;  of  or  references  to  Scripture 
passages,  166,  209,  265,  272,  359,  401,  402, 
408,  409,  414,  437. 

R. 

Rabbit,  picture  of  a  white,  an  object  of  wor¬ 
ship,  i.  292 ;  white,  in  the  moon,  ii.  65 ; 
one  of  the  twelve«animals,  341. 

Race,  human,  descended  from  a  couple  of 
brooms,  ii.  396. 

Racing  with  dragon  boats,  ii.  56. 

Rain,  manner  of  praying  for,  ii.  116-122. 

Rank,  official,  obtainable  by  purchase,  i. 
334;  literary,  obtained  by  purchase,  ii.  395. 

Rat,  one  of  the  twelve,  animals,  ii.  341,  342. 

Rate  of  deaths  per  day  in  China  estimated, 
ii.  430. 

Rates  of  interest  on  money  loaned  by  the 
Five  Rulers,  i.  160, 161 ;  by  pawn-shops,  ii. 
160. 

Rationalism  or  Tauism,  i.  246-249. 

Raven,  white-winged,  omen  of  evil,  ii.  327. 

Razor,  Chinese,  ii.  240. 

Rebellion  in  China,  object  of,  ii.  244. 

Rebels,  why  called  long-haired,  ii.  243. 

Ready-made  clothing  deposited  in  hell  for 
use  after  death,  ii.  392,  393. 

Reason  why  people  kill  their  little  girls,  ii. 
206,  207. 

Reasons  why  Protestant  missions  should  be 
sustained  with  vigor  at  Peking,  ii.  462, 463. 


484 


INDEX. 


Receipt-book  of  beneficiaries  of  certain  be¬ 
nevolent  societies,  ii.  1T4,  1 75. 

Receiving  the  bride,  i.  80 ;  the  spriDg,  ii.  22 ; 
the  gods,  29,  30 ;  and  giving  presents,  234- 
239. 

Recipes  to  cure  the  habit  of  opium-smoking 
in  great  demand,  ii.  356. 

Reckoning  of  Heaven,  death  owing  to  fate  or 
the,  i.  143  ;  fortunes,  ii.  332. 

Reclining  when  smoking  opium,  ii.  350,  352. 

Recoiling  of  a  diabolical  charm  upon  the  one 
who  uses  it,  ii.  320. 

Reconciliation  of  estranged  parties,  bow  ac¬ 
complished,  ii.  326. 

Recovery  from  sickness  owing  to  the  power 
and  favor  of  the  gods,  i.  143. 

Recreating  clubs,  ii.  215. 

Red  an  emblem  of  joy  or  of  good,  ii.  119  ; 
things  a  charm  against  evil  spirits,  308  ; 
paper  charm,  310  ;  bag  a  charm,  310  ; 
cords,  charms,  314. 

References  to  Scripture,  see  Quotations  of 
Scripture. 

Regulations  of  the  provincial  examination 
hall,  i.  405,  406. 

- - -  of  native  foundling  asylums,  ii.  171- 

174;  of  societies  for  the  relief  of  poor  and 
virtuous  widows,  174-170. 

Rejoicings  in  view  of  successful  literary  com¬ 
petition,  i.  412-420  ;  at  New  Year’s,  ii.  27. 

Relation  of  native  helpers  to  the  evangeliza¬ 
tion  of  China,  ii.  403-410. 

Relaxation  and  recreation  of  New  Year’s,  ii. 
28. 

Relief,  societies  for  the,  of  destitute  and  vir¬ 
tuous  widows,  ii.  174-177. 

Religion  of  the  State,  i.  353-375. 

Religions,  the  three,  i.  236-253,  353. 

Religious  tracts  and  books  distributed  by  the 
heathen  Chinese,  ii.  164-167  ;  wants  of 
China  largely  ignored  by  the  Church,  430. 

Remarriage  of  widows,  how  regarded,  i.  100, 
101 ;  ii.  176. 

Remittances  of  money  to  friends  in  Hades, 
how  made,  i.  193 ;  ii.  276,  391-393. 

Repairing  bridges  and  roads  a  work  of  merit, 
ii.  194, 195. 

Repetitions  of  religious  formulas  frequent, 
and  regarded  as  meritorious,  ii.  286,  287. 

Report,  annual,  of  the  kitchen  god  to  the 
l’early  Emperor  Supreme  Ruler,  ii.  S3. 

Representations  of  the  four-clawed  dragon 
and  the  phoenix,  use  of,  allowable  on  cer¬ 
tain  occasions,  ii.  266,  267. 

Representative  image  used,  i.  131 ;  image  of 
children  used,  ii.  68;  of  the  god  of  the 
kitchen,  82  ;  shops,  thirty-six,  101 ;  lan¬ 
terns  of  the  thirty-six  classes  of  spirits, 
102 ;  incense  ashes,  how  obtained  and  used, 
128-130, 365 ;  of  a  family,  who  is,  on  all  oc¬ 
casions,  225. 

Reproach,  several  kinds  of,  against  native 
helpers,  ii.  411,  412. 

Reptiles,  oertain,  which  otherwise  would 
have  become  hobgoblins,  killed  by  thun¬ 
der,  ii.  302. 

Rescue,  Universal,  description  of  a,  ii.  98-106. 

Resignation  of  office  on  account  of  the  death 
of  a  parent,  i.  315;  tendered  on  account  of 
the  sickness  of  a  parent,  316  ;  in  order  to 
live  with  an  aged  parent,  316;  because  a 
relative  or  friend  is  in  a  lower  office,  317 ;  | 


on  account  of  old  age  or  infirmity  (*S18;  on 
account  of  personal  sickness,  319. 

Respite  from  the  cares  of  office  for  one  month 
yearly  by  mandarins,  ii  79. 

Responsibility  of  gobetweens,  ii.  137 ;  of  the 
head  of  a  clan  or  of  a  family,  227. 

Resurrection  of  the  body,  doctrine  of  the, 
ridiculed  by  the  Chinese,  ii.  402. 

Retinue  of  viceroy  in  public,  i.  300,  301. 

Revenue  derived  from  opium,  ii.  360. 

Reverence  for  lettered  paper,  ii  167-170. 

Revolution  of  nature,  ii.  343. 

Revolving  pointer,  gambling  by  means  of  a, 
ii.  285, 286. 

Rewards  of  bravery,  peacocks’  feathers  given 
by  the  emperor  as,  i.  329 ;  offered  at  the 
racing  of  dragon  boats,  ii.  57, 5S;  of  virtue 
are  in  this  life,  400 ;  and  punishments,  Chi¬ 
nese  notions  about  future,  400, 401. 

Reynard  the  keeper  of  the  seal  of  office,  i 
288, 358. 

Ribbon,  paper,  drawn  from  a  juggler’s 
mouth,  ii.  283. 

Rice  the  chief  article  of  food,  i.  45;  manner 
of  threshing  and  hulling,  51,  52 ;  ceasing 
to  offer,  to  the  dead  at  meal-time,  187 ; 
flour-balls,  singular  use  of,  ii.  74,  75;  vow 
to  eat  clear,  boiled,  1S6 ;  sold  less  than 
cost  to  the  poor  an  act  of  merit,  195;  given 
to  widows  and  orphans,  ditto,  196 ;  given  to 
lepers!  by  fanners,  258;  to  beggars  twice 
yearly  by  farmers  and  traders,  263  ;  shops 
less  numerous  than  opium  shops,  355. 

Riding  the  unicorn,  ii.  322. 

Riddles  posted  on  lanterns,  ii.  37,  38. 

Ridge-poles  of  houses,  charms  tied  on,  ii.  312. 

Rights  and  privileges  of  eldest  son,  ii.  223- 
237. 

Rings  thrown  up  by  jugglers,  ii.  2S0;  worn 
on  the  neck  or  ankle  as  charms,  314. 

Rites  of  purification,  ii.  7573,  374. 

Rocks,  Chinese  characters  engraved  on,  ii. 
366,  367. 

Roman  Catholic  Missions  at  Fuhchau,  i.  37- 
40 ;  ditto  at  Peking,  ii.  450, 451. 

Romanism,  similarity  between  Buddhism 
and,  i.  40. 

Roofs  of  houses,  charms  on,  ii.  311, 312. 

Ropes  used  to  connect  the  mule  or  ass  with 
the  cart,  etc. ,  in  China,  ii.  438-440. 

Rosary  used  by  Buddhist  priests,  ii.  3S7 ;  by 
Mongolian  devotee  at  Peking,  402. 

Rounding  the  year,  ii.  8S. 

Rule  about  number  of  grave-clothes,  i.  175; 
for  dividing  a  patrimony,  ii.  224,  225 ;  of 
arithmetic  applied  to  China,  434. 

Ruler  of  the  Universe,  notions  about  worship¬ 
ing  the,  ii.  397, 398. 

Rulership  of  the  world,  Chinese  notions  about, 
ii.  396,  397. 

Running  banks,  customs  relating  to,  ii.  143, 
144. 

Russian  burying-ground  at  Peking,  ii.  451. 

S. 

Sacred  books  of  the  Buddhists,  i.  241 ;  edict, 
rewriting  from  memory,  392. 

Sacrifice,  displaying  or  arranging  a,  to  the 
dead,  i.  203, 204 ;  articles  offered  in,  to  an¬ 
cestors,  234 ;  articles  offered  in,  to  Confu¬ 
cius,  363-368  ;  to  Heaven  and  Earth  on 
New  Year’s,  ii.  23,  24 ;  of  meats  to  the  god 


INDEX. 


485 


of  the  kitchen,  82,  83 ;  of  vegetables  to  the 
kitchen  god,  84,  S5;  to  Heaven  and  Earth 
at  close  of  the  year,  S5 ;  to  the  divinity 
called  Great  Year,  132 ;  at  the  tombs  in¬ 
terfered  with  by  beggars,  262 ;  of  food  al¬ 
ways  feasted  on,  3S8-390 ;  made  by  the 
emperor  to  the  Pearly  Emperor,  454 ;  made 
by  the  emperor  to  the  god  of  Agriculture, 
456 ;  made  by  the  emperor  to  Earth,  457. 

Sailor  doctor,  an  assistant  divinity  of  Ma 
Chu,  i.  264. 

Sailors,  goddess  of,  i.  262-264;  society, 
283. 

Sale  of  fancy  paper  lanterns,  ii.  34,  35  ;  of 
rice  to  strangers  sometimes  forbidden  by 
neighborhood  trustees,  252. 

Salt,  clandestine  manufacture  or  sale  of,  un¬ 
lawful,  i.  295,  296,  349,  350 ;  used  as  an 
omen  or  index  of  joy  or  of  good,  ii.  43,  88. 

Salutation  with  the  kiss  unknown,  ii.  375. 

Samples  of  sentiments  admonishing  the 
age,  ii.  165,  166 ;  of  vegetable  vows,  185, 
1S6. 

Sam3hu  not  a3  bad  as  opium,  ii.  357 ;  used 
always  at  feasts,  231-234  ;  used  in  religious 
offerings,  230,  364. 

Sand,  writing  the  oracle  of  the  gods  on,  ii. 
112-114. 

Sandals  in  common  use,  ii.  383. 

Sandwiches  used  as  presents,  i.  123. 

Sang  Po,  Buddhist  idols,  i.  245 ;  Ching,  Tau- 
ist  idols,  249 ;  Huong,  the  three  emperors, 
266. 

Santa  Claus  in  China,  ii.  89. 

Satan  and  the  heathen  Chinese  think  alike 
concerning  Christians,  ii.  414. 

Saturday  evening  in  America,  Sabbath  morn¬ 
ing  in  China,  ii.  436,  437. 

Saucers,  joyous,  ii.  251. 

Saving  sun  or  moon  when  eclipsed,  i.  308-311. 

Savings  institution,  a  kind  of,  ii.  178.  - 

Scale  of  merits  and  demerits,  ii.  170.. 

Scallions,  garlics,  and  onions  reckoned  as 
meats,  ii.  1S3. 

Scenery  on  the  banks  of  the  Min,  i.  23. 

Schools,  primary,  i.  376-378  ;  three  kinds  of 
Christian,  highly  important,  ii.  403 ;  Ro¬ 
man  Catholic,  at  Peking,  461. 

Scripture  and  Chinese  customs  compared,  ii. 
363-393 :  Gen.  xxiii.  16 ;  xxix.  25 ;  xxix. 
30;  Ex.  xxxvii.  3;  Num.  viii.  7;  xxviii. 
7 ;  Deut.  vi.  9;  1  Sam.  i.  11;  xxv.  13  ;  2 
Kings  ix.  30  ;  Job  xix.  24 ;  xiv.  21 ;  Matt, 
v.  16  ;  vi.  7;  vi.  9 ,  vi.  20 ;  vi.  30 ;  xx.  3 ;  xxv. 
6  ;  Mark  v.  3 ;  Luke  i.  63 ;  v.  12  ;  viii.  52; 
xiv.  9,  10  ;  John  iv.  11  ;  v.  8  ;  Acts  i. 
26;  xv.  29;  Rom.  xvi.  16;  1  Pet.  iii.  3. 

Scylla  versus  Charybdis,  ii.  431. 

Seal,  importance  of  an  official,  i.  305. 

Seal3  of  office  opened,  ii.  38-40;  sealed  up 
for  one  month,  79-81. 

Search-warrant  relating  to  mandarins,  i. 
313,  314. 

Seasons,  the  four,  how  represented,  i.  286  ; 
theory  of  the  four,  ii.  15-17. 

Seat  of  honor  at  feasts,  ii.  370,  371. 

Second,  third,  and  fourth  months,  festivals 
and  customs  of,  ii.  44-56. 

Sect  of  Buddhism,  i.  236-246;  of  Rational¬ 
ism,  246-250 ;  of  the  Learned,  250-256. 

Security,  ten  men  become,  for  the  sick,  i. 
149 ;  principal  and  secondary,  for  literary 


and  military  competitors,  886,  389,  391. 
396,  439 ;  singular,  for  a  child,  ii.  315. 

Sedan-bearers,  concerning,  ii.  371. 

Sedan-chairs,  riding  in,  i.  31;  bridal,  78;  made 
of  paper  and  bamboo,  burned  for  the  use 
of  the  dead,  174  ;  few  in  Peking,  ii.  446. 

Seeing  the  bride  in  the  evening  of  the  day  of 
marriage,  i.  89,  90 ;  in  the  dark,  ii.  132, 
133  ;  fortunes,  332. 

Selecting  fortunate  days  for  important  busi¬ 
ness,  ii.  344-348. 

Self-conceit,  native  helpers  in  danger  of 
pride  or,  ii.  408-410. 

Self-strangulation  more  honorable  than  de¬ 
capitation,  i.  313. 

Seller  of  property  less  liable  to  be  duped 
than  the  buyer  by  the  gobetween,  ii.  136. 

Sending  money  and  clothing  to  the  dead,  i. 
193, 194  ;  ii.  391-393. 

Sensuality  not  often  deified  in  China,  ii.  395. 

Sentences,  ominous  words  and,  ii.  312-330. 

Serenading  at  New  Year’s,  ii.  28. 

Sermons  by  native  preachers,  character  of, 
ii.  408-410. 

Servant-devil,  i.  178, 179. 

Service,  Buddhistic  religious,  i.  292. 

Servitude  to  the  Tartars,  the  cue  and  the 
braid  badges  of,  ii.  243. 

Settlement  of  debts  at  close  of  year,  ii.  86, 87. 

Sevastopol  of  heathenism,  China  the,  ii.  434. 

Seven  reasons  justifying  divorcement  of  a 
wife,  i.  106  ;  kings,  honoring  the,  182  ;  days 
of  peculiar  mourning  ceremonies,  185, 186. 

Seven-star  Mother,  ii.  132,133. 

Seventh  month,  festivals  and  customs  of  the, 
ii.  60-62. 

Sewtsai,  becoming  a,  or  bachelor  of  arts,  i. 
393. 

Sex  of  unborn  children,  method  of  ascertain¬ 
ing,  i.  117,118;  of  infant,  how  sometimes 
published,  ii.  304. 

Shaking  club,  ii.  147-150;  hands,  Chinese 
fashion  of,  376. 

Shamanism,  ii.  462. 

Sham-fight  with  a  paper  lion  carried  by  men, 
ii.  291. 

Shang-Ti,  inscription  in  the  Dome  to  Heaven 
in  Peking  to,  ii.  454. 

Shaving  child’s  head  when  one  month  old,  i. 
123  ;  the  head  and  braiding  the  cue,  origin 
of  the  custom  of,  ii.  240-245. 

Sheep  or  goat  one  of  the  twelve  animals,  ii. 
341. 

Shin  Nung,  the  first  farmer,  i.  266. 

Shirt  made  of  iron  wire,  i.  345. 

Shoe,  borrowing  a,  of  “Mother,"  i.  115  ;  no 
iron  or  wooden  model  used  in  compressing- 
feet,  ii.  198;  length  of,  genteel,  199. 

Shop-keepers  make  presents  to  their  rich 
patrons  in  the  twelfth  month,  ii.  78. 

Shop-keeping  and  trading,  ii.  151-156. 

Shops,  stores,  and  banks  closed  at  New  Year’s, 
ii.  26. 

Short  credit,  or  fixed  pay-days,  ii.  159. 

Shuttle-cock,  Chinese  game  of,  ii.  290. 

Siang  Huong,  lord  of  the  province,  i.  255, 
256. 

Sick,  superstitions  to  cure  the,  i.  142-167 ; 
charms  for  the  benefit  of  the,  ii.  309 ;  soul 
of  the,  retained  or  called  back,  319, 320. 

Side-walks,  none  in  Peking,  ii.  449. 

Sifting  four  eyes,  singular  custom  called,  i.  73, 


486 


INDEX. 


Sign-boards,  how  put  in  mourning,  i.  3T0. 

Significant  presents  to  childless  married  wom¬ 
en,  ii.  31, 32,  36,  37;  use  of  rice-flour  balls 
at  the  winter  solstice,  T5. 

Signs  of  the  times  favorable  for  missions  in 
China,  ii.  437. 

Silk  cord,  meaning  of  a,  when  presented  by 
the  emperor,  i.  313 ;  burnt  in  honor  of 
Confucius,  367,  36S. 

Silver  River,  or  the  Milky  Way,  certain  stars 
cross  and  recross,  ii.  60,  61 ;  mock-money 
representing,  277 ;  lock,  a  charm,  314 ;  sold 
by  weight  in  business  transactions,  365. 

.  Similarities  between  Chinese  and  Western 
philosophers,  ii.  18. 

Sincerity  of  heart  in  worshiping  Jesus  not 
admitted  by  the  heathen,  ii.  412,  413. 

Singular  and  popular  superstitions,  ii.  91- 
133. 

Sisters  of  Mercy  at  Peking,  ii.  462. 

Sitting  on  a  chair  when  four  months  old,  i. 
124  ;  on  a  sieve  full  of  playthings  when 
one  year  old,  125. 

Six  fixed  times  for  worshiping  ancestors  in 
ancestral  halls,  ii.  228,  229 ;  boards  of  of¬ 
fice,  325,  326;  methods  of  fortune-telling, 
331-339. 

Sixteen  kh6  or  breaths,  ii.  15 ;  years  old,  one 
becomes  an  adult  when,  222. 

Sixtieth  day  after  death,  celebrating  the,  i. 
1S8;  birthday  of  a  viceroy  at  Fulichau  cel¬ 
ebrated,  ii.  218,  219. 

Skill  in  beating  tin  foil  needed,  ii.  216,  217. 

Skirt,  marrying  the  wearer  of  a  white,  i.  100. 

Slaughter  of  the  buffalo  for  food  unlawful,  ii. 
187. 

Slavery,  domestic,  in  China,  ii.  209-213. 

Sleeping  by  the  coffin  of  a  parent  during  the 
period  of  mourning,  i.  179. 

Sleight  of  hand  performances  by  jugglers, 
ii.  279-2S3. 

Slips  of  bamboo,  gambling  by  means  of,  ii. 
284,  2S5,  287  ;  of  paper  and  a  bird,  fortune¬ 
telling  by  means  of,  333,  334. 

Small-pox,  goddess  of,  i.  154-157;  how 
warded  off,  ii.  316. 

Smearing  the  victim  with  the  ashes  of  dia¬ 
bolical  charms,  ii.  319. 

Smoking  the  head  in  a  tube,  i.  344;  opium, 
ii.  349-363. 

Smugglers,  importers  of  opium  not  now,  ii. 
36?. 

Smuggling  compositions  into  the  competitory 
arena,  i.  436-438. 

Snake-casting-its-skin  club,  ii.  150. 

Snakes  tamed  and  carried  by  beggars,  ii. 
260 ;  one  of  the  twelve  animals,  341. 

Social  customs,  ii.  197-263. 

Societies  to  promote  reverence  for  lettered 
paper,  ii.  168;  for  the  relief  of  virtuous 
and  indigent  widows,  174-177 ;  to  assist  in 
funerals  and  marriages  of  the  poor,  177- 
179. 

Soil,  fertile,  i.  43. 

Solicitude  about  coffins,  i.  211-213;  about 
lucky  graves,  ii.  337-339. 

Solstice,  festival  of  the  winter,  ii.  72-75. 

Sombre  Ruler,  god  called,  i.  260. 

Son  of  Heaven,  emperor  blasphemously  call¬ 
ed  the,  ii.  218,  421. 

Sons,  not  daughters,  bestowal  of,  prayed  for, 
ii.  36, 37,  364,  365. 


Sons-in-law  make  presents  to  their  father-in- 
law  on  his  birthday,  ii.  220. 

Soothing  influence  of  opium,  ii  357. 

Sorghum  not  Chinese  sugar-cane,  i.  43,  44; 
dried  stalks  of,  often  used  to  heat  the  bed- 
platform  in  Northern  China,  ii.  443. 

Soul,  transmigration  of  the,  ii.  400, 401;  val¬ 
ue  of,  unheeded  and  unacknowledged,  401, 
402. 

Southern  city  of  Peking,  ii  445. 

Spanish  dollar,  mock-money  representing,  ii. 
2i  7. 

Special  will  of  the  emperor,  honorary  portals 
erected  by,  i.  Ill ;  ii.  299-301. 

Species  of  leprosy,  two,  ii  255. 

Spectators,  idle,  should  not  witness  an  exor¬ 
cism,  ii.  320. 

Speculating  in  the  value  of  silver,  ii  144, 145. 

Speech-making  not  practiced  at  feasts,  ii.  234. 

Spinning  a  plate  around  by  a  juggler,  ii.  2S0. 

Spirit  of  a  sick  man,  bringing  back  the,  i.  150. 

Spirits  of  dead  beggars,  lepers,  etc.,  propitia¬ 
ted,  i.  206;  four  ceremonies  to  benefit  des¬ 
titute,  ii.  91-106;  house  for,  described,  98 ; 
passing  over  a  bridge,  104, 105  ;  charms  to 
keep  away  evil,  307-318;  of  deceased  em¬ 
perors  of  the  raling  dynasty  supposed  to 
be  present  when  the  emperor  offers  sacri¬ 
fice  in  the  Dome  to  Heaven,  454. 

Spirit-rapping  in  China,  ii.  110-116. 

Spoons  provided  for  the  use  of  teethless  spir¬ 
its,  ii.  97. 

Sport  made  of  serious  subjects,  ii.  402, 403. 

Sports  and  plays,  ii.  290-292. 

Spread  of  the  Gospel  in  China,  peculiar  ob¬ 
stacles  to  the,  ii.  41S-427. 

Spring,  concerning  the,  ii.  15, 16 ;  procession 
in  honor  of,  18-23;  receiving  the,  22. 

Springs,  carts  without,  ii.  439. 

Sprinkling  purifying  water  on  sacrifices,  ii. 
373,  374. 

Spy,  kitchen  god  a  household,  ii.  83. 

Squeezing  the  fingers,  i.  336 ;  the  ankles,  337. 

Stand  up  for  Jesus,  native  helpers,  ii.  410. 

Standing  in  a  cage,  i.  334 ;  idle  in  the  mar¬ 
ket-place,  ii.  371. 

Stanza  of  poetry  consulted  as  the  oracle  of  a 
god,  ii.  110 ;  of  the  sacrificial  ritual,  trans¬ 
lation  of,  423. 

Star,  a  male  and  a  female,  cross  and  recross 
the  Milky  Way,  ii.  61 ;  name  of  a  certain, 
used  as  a  charm,  310  ;  representation  of  a 
certain,  used  as  a  charm,  317. 

State  religion,  i.  353-375;  ii.  23. 

Statistics  on  the  foreign  tea-trade  at  Fuh- 
chau,  i.  20 ;  of  missionaries  in  China,  ii. 
428,  429. 

Stealing  one’s  own  betrothed  wife  lawful,  i. 
104, 105. 

Steelyards,  deceptive,  frequently  used,  ii.  381. 

Stems,  heavenly,  ii.  340,  341. 

Stereotyping  on  wood,  i.  61,  62. 

Sticks  thrown  up  by  jugglers,  ii.  280. 

Stilts,  walking  on,  at  Tientsin,  ii.  246-249. 

Stimulating  medicine  or  tonics  used  often  on 
the  twenty-four  solar  periods,  ii.  IS. 

Stipend,  monthly,  paid  to  students  in  gov¬ 
ernment  colleges,  i.  3S0-3S2;  paid  to  lepers 
from  government,  ii.  254. 

Stockings  not  worn  at  Fulichau  by  small  - 
footed  women,  ii.  199. 

Stolen  goods,  how  discoverable,  ii.  132, 133. 


INDEX. 


487 


Stone  portals,  honorary,  i.  Ill,  112 ;  ii.  299- 
301 ;  slab  erected  as  a  charm,  312,  313  ; 
drums  at  Peking  very  ancient,  ii.  369,  459. 

Stones,  handling  large,  in  military  competi¬ 
tive  examinations,  i.  440. 

Story  about  Ui-ko,  i.  68,  69  ;  about  a  hoy  in 
the  Sung  dynasty,  126 ;  about  Kuan-lo, 
134, 135  ;  about  an  attendant  of  the  Prince 
of  Tsin,  217 ;  about  Ting  Sean,  217,  218  ; 
about  the  goddess  of  children,  265 ;  about 
the  goddess  of  sailors,  262, 263 ;  about  a  pork- 
vender,  afterward  deified,  270  ;  about  the 
god  of  thieves,  274 ;  about  Uok  Uong  and 
his  wife,  275, 276 ;  about  the  mandarin  and 
the  Five  Rulers,  278;  about  a  door-keeper 
of  a  yamun,  324 ;  about  Noo,  444 ;  about 
Kuang,  445  ;  about  Yenfoh,  445  ;  about 
Pa,  445 ;  about  Wan,  445  ;  about  Sew,  446  ; 
about  Lin,  446 ;  about  Tapin,  446 ;  about 
Chufutze,  447 ;  about  Wang  Yooching,  447 ; 
about  Sun'  King,  448  ;  about  Ngan  Yang- 
Sui,  448 ;  about  Sun  Kang,  448 ;  about  Hu 
Yuen,  449  ;  about  Mencius,  449 ;  about 
LeiPeh,  449;  about  T‘su  Yung,  450;  about 
Fan  Shin  Jin,  450 ;  about  Sie  Ma  Wan, 
450;  about  Chang  Yih,  451;  about  Fan 
Chung  Yen,  451 ;  about  Kwang  Hung,  451 ; 
about  Sang  Wi  Hang,  452  ;  about  Yu  Shun, 
453  ;  about  Tsang  Tsan,  454;  about  Yen, 
454 ;  about  Luh  Tseih,  455 ;  about  Wu 
Mang,  455;  about  Wang  Liang,  450 ;  about 
Ko  Keu,  456 ;  about  Hwang  Iliang,  457 ; 
about  Kiang  She,  457 ;  about  Lae,  458 ; 
about  Wang  Shwai,  458 ;  about  Mang 
Tsung,  459  ;  about  the  origin  of  the  festival 
of  filial  porridge,  ii.  43,  44;  about  Wang 
Chau,  49 ;  about  Kiuli  Y uen,  59  ;  about 
the  origin  of  the  holiday  of  kite-flying,  70 ; 
about  the  man  who  tried  to  cheat  the  Five 
Rulers,  124, 125 ;  about  killing  the  buffalo, 
and  eating  its  flesh,  188-191;  about  the 
Hai  Huong  and  the  Viceroy  of  Fuhchau, 
219 ;  about  the  emperor  and  the  dragon 
well,  265,  266 ;  about  the  banker  and  the 
picture  of  the  phoenix,  367,  368. 

Straight  Charm,  turning  around  the  image 
of  a  servant-god  called,  i.  119. 

Strangled  by  a  hair,  ii.  243. 

Strangulation  of  mandarins,  i.  312,  313,  339. 

Straw  used  as  fuel  by  the  poor,  ii.  371 ;  san¬ 
dals,  383. 

Street  gambling,  several  kinds  of,  ii.  284-- 
287 ;  at  Peking  with  large  cash,  458. 

String  of  108  beads  used  by  Buddhist  priests 
as  a  rosary,  ii.  387. 

Struck  dead  by  thunder,  who  are,  ii.  302. 

Students,  anecdotes  concerning  indigent,  i. 
448^452. 

Subjects,  jottings  on  various,  ii.  299-306; 
chosen  by  native  helpers  practical  and  im¬ 
portant,  409. 

Subordinates,  mandarins  and  their,  i.  294- 
375. 

Substanc^of  Confucianism,  i.  252,  253. 

Substitute,  burning  a  paper  image  as  a,  i.  152. 

Success  often  attributed  to  the  virtues  of  an¬ 
cestors,  ii.  373. 

Sugar  not  made  from  sorghum  in  China,  i.  43. 

Sugar-cane,  omen  of  good  luck,  ii.  33. 

Sugar  cock,  eating  from  a,  symbol  of  harmo¬ 
ny  and  union  between  bride  and  bride¬ 
groom,  i.  88. 


Suicide,  methods  of,  i.  313  ;  of  widows,  108, 
109 ;  of  girls  on  the  death  of  their  affianced 
husbands,  110-112;  on  account  of  inability 
to  pay  one’s  debts  at  end  of  a  year,  ii.  87. 

Summary  punishment  of  bank  robbers  in 
1855,  ii.  142, 143. 

Summer,  concerning,  ii.  16. 

Sun,  eclipse  of  the,  how  saved  by  mandarins, 

i.  30S-311 ;  bricks  dried  in  the,  ii.  439  ;  al¬ 
tar  to  the,  at  Peking,  454. 

Sung  dynasty,  farce  relating  to  a  courtier  of 
the,  ii.  289. 

Superintendent  of  good  and  evil,  who  is,  ii.  82. 

Superior  class  of  punishments  and  of  tor¬ 
tures,  i.  337-341. 

Superstitious  customs  relating  to  married 
women,  i.  113-120 ;  or  singular  customs 
relating  to  children,  120-141 ;  treatment 
of  disease,  142-167 ;  customs  relating  to 
mourning  and  the  unburied  dead,  168-197 ; 
or  singular  customs  relating  to  burial,  19S- 
208;  or  miscellaneous  practices  and  opin¬ 
ions  relating  to  the  dead,  208-216. 

Supplementary  offerings  for  dilatory  spirits, 

ii.  98, 106. 

Support  of  the  leper  asylums,  object  of  the, 
ii.  258. 

Supreme  Ruler,  kitchen  god  reports  annually 
to  the,  ii.  83. 

Surgery,  god  of,  i.  275. 

Surname,  people  of  same,  never  intermarry, 

i.  99. 

Sutteeism  by  hanging,  i.  108,  109 ;  hoax  in 
an  advertised  case  of,  110. 

Swallowing  gold  leaf,  i.  313 ;  the  fumes  of 
opium,  ii.  350. 

Swallows,  coming  of,  an  omen  of  good,  ii. 
328. 

Sweeping  the  tombs,  ii.  45  ;  the  house,  77, 78. 

Sweet  cakes,  certain  kind  of,  made  in  the 
twelfth  month,  ii.  78. 

Sweet-flag  ( Acorua  gmviineus ),  singular  use 
of  the  leaves  of,  ii.  55  ;  leaves  regarded  as 
charms,  315. 

Sweetmeats,  gambling  for,  ii.  287. 

Swine,  god  of,  i.  270. 

Sword  exercise  by  military  candidates,  i. 
440-442 ;  forced  by  a  juggler  down  hi3 
throat,  ii.  283. 

System  of  gobetweens  in  the  transaction  of 
important  business,  ii.  134-138. 

T. 

Table  arranged  before  the  spirit’s  place,  i. 
176. 

Tablets,  ancestral,  worshined  by  bride  and 
bridegroom,  i.  86,  93,  96 ,  and  halls,  ances¬ 
tral,  217-225;  honorary,  erected  by  liter¬ 
ary  graduates  of  the  second  or  third  de¬ 
gree,  419,  420 ;  worshiped,  ii.  224,  372,  424, 
425. 

Tai  Sang,  Great  Mountain,  i.  258-260;  stone 
able  to  ward  off  unlucky  influences,  ii.  312, 
313. 

Tak-Ki  said  to  have  been  the  originator  of 
tire  custom  of  binding  feet,  ii.  197. 

Tallow,  vegetable,  i.  58. 

Tang  dynasty,  coins  of,  used  in  divination, 

ii.  336. 

Taros,  eating,  under  the  lanterns,  ii.  35. 

Tartar  city  of  Peking,  ii.  4 18. 

Tartars  worship  Buddha  on  the  eighth  day 


488  INDEX. 


of  the  fourth  month,  ii.  54 ;  make  only  a 
sacrifice  of  meats  to  the  kitchen  god,  84 ; 
wives  of,  do  not  compress  their  feet,  198. 

Ta-ting,  famous  honorary  gateway  in  the 
southern  suburbs  of  Fuhchau  at,  ii.  300. 

Tauist  sect,  chief  god  of  the,  i.  257 ;  ditto, 
worshiped  by  the  emperor,  ii.  454,  455. 

Tau  Kuang,  noble  sentiments  of,  about  opi¬ 
um,  ii.  300. 

Taunt  of  being  unfilial  difficult  to  bear  by 
native  helpers,  ii.  412. 

Tea,  common  beverage  of  the  Chinese,  i.  46 ; 
manner  of  preparing  Congo  and  oolong,  48, 
49 ;  a  god  invited  to  take  some,  ii.  127, 
128;  medicated,  presented  to  travelers  as 
a  work  of  merit,  192. 

Tea-drinkers  versus  tea-pickers,  ii.  436. 

Tea  plantation,  visit  to  a,  46-49. 

Tea  trade  at  Fuhchau,  i.  19 ;  statistics  of,  20. 

Temple  of  the  Great  Bell  near  Peking,  ii. 
451,  452;  of  Confucius  at  Peking,  459, 460. 

Temples  worth  visiting  at  Fuhchau,  i.  58, 59 ; 
neighborhood,  ii.  245-254 ;  and  houses,  im¬ 
portance  of  building,  on  lucky  days,  346, 
347. 

Temporary  tombs  above  ground,  ii  369. 

Tenants  and  landlords,  ii.  160. 

Ten  Kings  of  Hell  informed  of  a  person’s 
death,  i.‘182 ;  propitiating  the,  197 ;  heav¬ 
enly  stems,  ii.  340,  341. 

Terms  used  in  fortune-telling  explained,  ii. 
340-344;  for  God  and  Holy  Spirit  not 
fixed,  420. 

Text,  sentiments  of  the,  of  the  Bnddhist 
Classics  not  often  studied,  ii.  3S7. 

Thanking  a  Mother,"  i.  137. 

Thanksgiving,  public,  i.  163 ;  annual,  to  gods 
and  goddesses,  ii.  76, 77,  86 ;  by  the  use  of 
cakes,  92;  93;  to  the  Great  King  yearly, 
246;  to  “Mother”  on  the  birth  of  a  boy, 
365. 

Theatres  in  China,  none  separate  from  tem¬ 
ples,  ii.  295. 

Theatrical  plays  originally  from  the  moon, 
ii.  65 ;  in  temples  on  the  birthdays  of  gods 
and  goddesses,  246,  249 ;  usually  relate  to 
ancient  times,  297 ;  often  indelicate  and 
vulgar,  297 ;  performed  frequently  in  con¬ 
nection  with  thanksgiving  to  the  gods  and 
on  festive  occasions,  298. 

Theory  of  the  seasons,  Chinese,  ii.  15-17. 

Thief,  police,  civil,  i.  319,  320 ;  military,  320. 

Thieves,  god  of,  i.  273,  274 ;  dwelling  in  di¬ 
lapidated  dead-houses,  ii.  369,  370. 

Thinking  of  the  departed,  i.  1S9. 

Third,  and  fourtlynonths,  festivals  and  cus¬ 
toms  of  the  seccffd,  ii.  44-55. 

Thirteen  books  of  the  Chinese  Classics  en¬ 
graved  on  stone  at  Peking,  ii.  460. 

Thirty-six  representative  shops,  ii.  101 ;  rep¬ 
resentative  lanterns,  101, 102. 

Thread,  broken,  i.  103  ;  finding  the,  ii.  115. 

Three-hilled  city,  i.  28  ;  sometimes  an  inau¬ 
spicious  number,  94 ;  reasons  why  a  wife 
may  not  be  divorced,  107  ;  obeyings  of 
women,  139;  religions,  priests  of  the,  236- 
250;  Precious  Ones,  gods  called,  245;  Pure 
Ones,  gods  called,  182,  249;  Emperors,  gods 
called,  266;  kneelings  and  nine  knockings 
performed,  310;  ditto,  described,  373;  gov¬ 
ernment  colleges  at  Fuhchau,  378-383  ; 
kneelings  and  nine  knockings,  ii.  39,  53,  73, 


80 ;  greens,  customs  called,  i.  e.,  use  of  wil¬ 
low-branch,  47,  50,  51 ;  ditto,  chickweed, 
53 ;  ditto,  leaves  of  the  sweet-flag,  55 ;  Pre¬ 
cious  Ones,  54 ;  times  for  paying  debts, 
60,  69,  70,  66-88 ;  Emperors,  images  of, 
100;  religions,  165;  kinds  of  meats  reck¬ 
oned  as  vegetables,  and  of  vegetables  reck¬ 
oned  as  meats,  183;  Rulers,  186;  princi¬ 
pal  methods  of  killing  little  girls  at  birth, 
206;  slips  of  bamboo  used  in  gambling, 
2S4,  285;  manies,  a  felicitous  term,  315; 
ancient  cash  used  in  divination,  336 ;  souls 
to  each  adult,  401, 402 ;  kinds  of  Christian 
schools  highly  important,  403. 

Thunder  and  lightning,  curious  notions 
about,  ii.  301,  302 ;  charm  performed  after 
death  by  thunder,  302. 

Tiger,  a  god  of  gambling,  i.  2S9  ;  and  a  god¬ 
dess  of  midwifery,  290;  fond  of  raw  pig's 
tail,  290 ;  proverbs  about  the,  ii.  269 ;  pic¬ 
ture  of  the,  used  as  a  charm,  311 ;  white, 
338,  339 ;  one  of  the  twelve  animals,  341. 

Tin-foil,  preparation  of,  i.  276;  pasted  upon 
paper  by  women  and  girls,  267,  268 ;  rep¬ 
resents  gold  or  silver,  277-279,  392. 

Tinker  mending  a  cracked  water-jar,  farce 
of,  ii.  28S,  289. 

Tiptoe,  small-footed  women  walk  on,  ii.  199. 

Title  of  rank  conferred  on  a  mandarin’s  par¬ 
ents,  i.  328 ;  transferred  to  a  relative,  329, 
380 :  of  honor  bestowed  on  ancestral  dead, 
ii.  372. 

Toasts  at  feasts  not  drank,  ii.  234. 

Tobacco  and  opium  compared,  smoking  of,  ii. 
349,  S50. 

To-ing  and  To-tai,  terms  applied  to  two 
classes  of  Tauist  priests,  i  247-249. 

Tombs,  festival  of  the,  ii.  44^-51  ;  -above 
ground,  369. 

Tonsure  and  the  cue,  ii.  240-245. 

Toothache,  opium  sometimes  smoked  to  cure 
the,  ii.  351. 

Tortoise-shell  and  ancient  cash  used  in  for¬ 
tune-telling,  ii.  336,  337. 

Tortures,  legal,  335-341 ;  illegal,  i.  341-346. 

Towels  provided  for  the  use  of  spirits,  ii.  97. 

Toy  cakes  in  the  eighth  month,  ii.  66. 

Toy  lanterns  in  the  first  month,  ii.  34. 

Treasures,  laying  up,  in  hell,  ii.  391,  393. 

Treating  with  opium,  custom  of,  ii.  351 ,  352. 

Treatment  of  female  slaves,  ii.  212. 

Trespassing  on  the  prerogative  of  the  em¬ 
press,  results  of,  ii.  268. 

Tress  of  hair,  origin  of  the  custom  of  braid¬ 
ing,  ii.  240-245. 

Trading  and  shop-keeping,  ii.  151-156. 

Training-schools  for  native  helpers  highly 
important,  ii.  403 ;  of  native  helpers  at 
Amoy  and  Ningpo,  407,  408 ;  of  Chinese 
children  in  the  way  they  should  not  go, 
426. 

Tranquillizing  the  earth  and  the  gods,  ii. 
131. 

Translation  of  the  Bible  in  Mandaijn  great¬ 
ly  needed,  ii.  435. 

Transmigration  of  souls,  how  avoided,  ii.  35 ; 
depicted,  101, 102, 400,  401. 

Tribute,  annual,  sent  to  Peking  from  Fuh¬ 
chau,  i.  307,  308. 

Tricks  of  jugglers,  ii.  279, 2S0 ;  of  beggars  to 
annoy,  260. 

Trip  to  Peking,  ii.  438-463. 


INDEX. 


489 


Trunk,  gauze,  presented  to  the  dead  parent, 
ii.  62. 

Trunks  of  clothing  and  money,  how  forward¬ 
ed  to  friends  in  hell,  ii.  105,  391-393. 

Trustees  of  neighborhood  temples,  ii.  250- 
252 ;  how  chosen,  3S4. 

Trying  on  the  bridal  garments,  i.  77. 

Tu  Chieng  Kui,  god  of  gamblers,  i.  271. 

Tii  Kek  Sai,  god  of  swine,  i.  270. 

Tu  Te  Kung,  god  of  wealth,  i.  269. 

Turtles  let  live  as  a  work  of  merit,  ii.  182. 

Turning  around  the  bridge-ladder,  i.  169- 
173 ;  around  the  head  cash,  435 ;  their 
backs  against  their  own  sages,  charge 
against  native  helpers,  ii.  412. 

Twelve  animals  used  in  the  chronological 
cycle  and  in  fortune-telling,  ii.  331,  341, 
342 ;  earthly  branches,  340,  341. 

Twelfth  month,  festivals  and  customs  of  the, 
ii.  76-90. 

Twenty-four  solar  terms  or  periods,  ii.  14, 15. 

Two  classes  of  vegetable-eaters,  ii.  184-186. 

U. 

Umbrellas  from  10,000  people,  i.  328. 

Unbelief  of  strict  Confucianists  in  the  doc¬ 
trine  of  future  rewards  and  punishments, 
ii.  400,  401. 

Uncleanness  of  woman  after  childbirth,  i.  196. 

Undergraduates,  examinations  of,  before  the 
district  magistrate,  the  prefect,  and  the 
literary  chancellor,  i.  383-393. 

Underlings,  official,  must  usually  be  bribed, 
i.  324;  often  unmerciful,  330,  331. 

Unfilial  conduct,  prosecution  for,  i.  139, 140. 

Ung  Chiong  Kung,  a  god  of  literature,  i.  267, 
268. 

Uniconr,  an  omen  of  good,  ii.  322. 

Uninteresting  and  unattractive,  the  Chinese 
regarded  as,  ii.  431, 432. 

Unions  engaged  in  the  worship  of  the  Five 
Rulers,  i.  279-287 ;  business,  meet  annual¬ 
ly,  or  oftener,  151-153. 

United  States  not  indicated  in  the  Chinese 
map  of  the  world,  ii.  421. 

Universal  worship  of  the  ancestral  tablet  and 
kitchen  god,  ii.  81-85  ;  Rescue,  98-10G  ; 
ditto,  performed  at  leper  asylums,  258,  259 ; 
use  of  mock-money,  278. 

Universality  of  sin,  unbelief  in,  ii.  398. 

Unju3t  gains,  methods  of,  ii.  381-383. 

Unknown  in  China  before  the  introduction 
of  Christianity,  nine  fundamental  doctrines 
of  Religion,  ii.  393—403.  „ 

Unlawful  to  beget  children  while  in  mourn¬ 
ing  for  a  parent,  i.  210,  211 ;  tortures  and 
punishments,  341-346  ;  but  common  prac¬ 
tices,  346-352 ;  to  compete  at  the  literary 
examination  if  mourning  for  a  parent,  384. 

Unlucky  words  and  sentences  to  be  avoided 
on  festive  and  mournful  occasions,  ii.  326, 
327. 

Unpopular,  mandarins  usually,  i.  327. 

Uok  Uong,  ancient  king  of  the  Min  country, 
i.  275. 

Uong  Tien  Kung,  god  called  King  Heavenly 
Prince,  i.  267,  268. 

Use  of  two  common  cash  in  inquiries  of  the 
dead  before  burial,  i.  177,  178;  a  white 
cock  on  a  coffin,  214 ;  of  the  ka-pue  in  mak¬ 
ing  inquiries  of  gods  and  ancestors,  ii.  107, 
108, 110 ;  of  lots  ditto,  108-110  ;  of  a  male 

X 


medium  ditto,  110-116 ;  of  a  pen  writing 
on  sand  ditto,  112-114 ,  of  gobetweens  nec¬ 
essary  in  important  business,  136,  137 ;  of 
samshu  universal  on  festive  occasions  and 
often  in  sacrificing,  230,  231 ;  of  mock- 
money,  preparation  and,  276-27S  ;  of  dia¬ 
bolical  charms  never  with  perfect  impuni¬ 
ty,  321 ;  of  the  tortoise-shell  in  fortune¬ 
telling,  336 ;  of  samshu  in  religious  cere¬ 
monies,  364. 

Utensils,  military,  carried  in  public  proces¬ 
sion,  ii.  71,  72;  cooking,  of  his  father  falls 
to  the  eldest  son,  224. 

V. 

Vain  repetitions  of  Buddhist  and  Tauist 
priests,  ii.  386-388. 

Value  of  the  soul  ignored,  ii.  401. 

Valuable  presents  often  made,  ii.  237. 

Vanity  of  the  emperor,  how  flattered,  i.  311; 
of  the  Chinese  an  obstacle  to  their  recep¬ 
tion  of  Christianity,  ii.  420,  421. 

Various  subjects,  jottings  on,  ii.  299-306. 

Vault  above  ground,  ii.  369 ;  of  Heaven,  dome 
in  Peking  in  imitation  of  the,  453-455. 

Vegetable  sacrifice  to  the  kitchen  god,  ii.  84, 
85. 

Vegetables  found  at  Fuheliau,  i.  44 ;  three 
bowls  of,  eaten  with  haste,  96 ;  Buddha 
washing,  festival  of,  ii.  53-55 ;  merit  of 
eating,  183-186 ;  for  the  road,  235,  236. 

Vegetarians,  male  and  female,  ii.  184. 

Ventriloquism  employed  by  female  mediums, 
ii.  115. 

Verbal  contract,  without  bargain-money,  not 
binding,  ii.  156, 157. 

Vermicelli  an  emblem  of  longevity,  i.  72  ;  ii. 
33,  222,  223 ;  return  present  of,  common  on 
birthday  celebrations,  323. 

Venial  sacrifice  to  ancestors,  i.  229 ;  to  Con¬ 
fucius,  362. 

Versions  of  the  Scriptures  in  the  Classical 
style  need  revision,  ii.  435. 

Violators  of  the  regulations  of  business  unions 
fined,  ii.  151, 153, 154. 

Vice  not  often  deified,  ii.  395 ;  of  opium 
smoking  a  peculiar  obstacle  to  the  spread 
of  the  Gospel  in  China,  359,  360. 

Viceroy  and  the  marine  inspector,  illustrative 
story  about  the,  ii.  219. 

Village  constable  in  the  other  world,  Great 
King,  ii.  246 ;  elders,  influence  of,  252,  253.  . 

Vindictive  and  vulgar,  Chinese  curses,  ii.  273. 

Virgins,  stone  gateways  erected  in  honor  of 
certain,  i.  110;  ii.  299. 

Virtue  inculcated  by  negajjve  precepts,  ii. 
165, 166  ;  rewarded  or  vice  punished  in  the 
present  life,  the  theory  of  some,  400. 

Virtues  of  ancestors  cause  success  to  their 
posterity,  ii.  372. 

Virtuous  deeds  believed  to  move  Heaven,  ii. 
399. 

Visit  to  an  ancestral  hall,  i.  230-235;  to  a 
leper  asylum,  ii.  259 ;  at  Peking,  438-468. 

Volumes  admonishing  the  age,  ii.  104-107. 

Voluntary  clubs,  ii.  213-216. 

Vows  relating  to  engaging  in  idol  proces¬ 
sions,  i.  162-167;  relating  to  the  lives  of 
animals,  ii.  180-182  ;  relating  to  eating 
vegetables,  183-186;  relating  to  diabolical 
charms,  319  ;  relating  to  male  children, 
384,  385. 

2 


490 


INDEX. 


W. 

Wages  of  laboring  people  at  Fuhchau,  i.  61 ; 
of  priests,  ii.  94 ;  of  servants,  a  part  of, 
claimed  by  those  who  recommended  them, 
315  ;  of  native  helpers,  415. 

Wagons  not  used  at  Fuhchau,  ii.  371. 

Walking  on  stilts  at  Peking,  ii  249. 

Walls  of  Peking,  ii.  445. 

Wang  Chau,  willow  branch  used  in  the  re¬ 
bellion  of,  ii.  50. 

War,  god  of,  i.  266, 267. 

Warding  off  unfavorable  influences  into  the 
trowsers,  i.  122  ;  evil  cash,  a  charm,  ii  317. 

Waste  lettered  paper  universally  treated 
with  respect,  ii  167-170. 

Water  ceremony,  i.  196 ;  lamps  floated  off,  ii. 
103, 104 ;  spouts,  cause  of,  265 ;  and  wind, 
looking  at,  337,  338;  one  of  the  five  ele¬ 
ments  of  nature,  341 ;  of  purification,  how 
and  when  used,  373,  374. 

Watering  rne.ats.and  fish,  how  done,  ii.  382. 

Wealth,  god  of,  i.  269;  semi-monthly  pro¬ 
pitiated  by  shop-keepers  by  a  feast,  ii.  154. 

Wearing  the  cangue  in  an  idol  procession,  i. 
165;  the  cangue  as  a  punishment,  235; , 
head  ornaments  and  flowers  by  women,  ii. 
374,  375. 

Wedding  cakes,  i.  70;  furniture  draped  in 
mourning,  when,  103;  cakes  may  have  pic¬ 
tures  of  the  dtagon  and  the  phoenix,  ii.  267. 

Weeping  behind  the  filial  screen,  i.  181 ;  at 
set  times  for  the  dead,  ii.  385,  386. 

Weighing  the  precious  metals  when  used,  ii. 
366,  367. 

Weight  of  great  bell  near  Peking,  ii.  452. 

Weights,  great  and  small,  ii.  381,  382. 

Welcoming  the  household  gods  back  from 
heaven,  ii.  29. 

Wells,  public,  at  Fuhchau,  described,  ii  380, 
381. 

Wet  nurses  in  native  foundling  asylums,  pay 
of,  ii.  171 ;  if  faithful,  rewarded,  171, 172; 
leprosy,  255 ;  meat,  382,  383. 

What  is  in  a  name,  i.  99. 

Wheelbarrow  of  Northern  China,  ii.  440. 

Whims  of  literary  chancellors,  i.  430. 

Whip  of  hooks,  i.  346. 

Whisky  less  injurious  than  opium,  ii.  357. 

White  cock,  superstitious  use  of,  i.  150, 151 ; 
the  badge  of  mourning,  183, 184,  208 ;  cloths 
to  cry  with,  209 ;  an  emblem  of  evil  or  of 
sorrow,  209;  market  unlawful,  331;  can¬ 
dles  used  in  praying  for  rain,  ii.  119, 120 ; 
candles  used  in  propitiating  the  god  of  fire, 
261 ;  tiger,  338,  339 ;  boards  used  for  writ¬ 
ing  upon,  385;  marble  extensively  used  at 
Peking,  453,  457,  458,  460. 

Whole  burnt-offering,  ii.  455. 

Wicked,  how  men  become,  ii.  398. 

Widow,  remarriage  of  a,  shameful  and  dis¬ 
graceful,  i.  100,  101 ;  honorary  portals  in 
memory  of  a  virtuous  and  filial,  111 ; 
mourning  of  a,  compared  with  that  of  a 
widower,  208,  209. 

Widowhood,  badges  of,  i.  208 ;  honorable,  if 
virtuous,  ii.  176. 

Widows,  societies  for  the  relief  of  virtuous 
and  indigent,  ii.  174,  177;  assisted  as  a 
work  of  merit,  195, 196. 

Wife,  buying  the,  of  a  living  man,  i.  107  ; 

THE 


may  be  sold  by  her  husband,  ii.  209-211, 

353. 

Wild  Buddhist  priests,  i.  243 ;  dreams,  ii.  130. 

Will  of  the  gods  and  of  ancestors,  methods 
of  ascertaining,  ii.  106-116. 

Willow-tree,  branch  of,  used  at  the  festival  of 
the  tombs,  ii.  47,  50, 51 ;  image  of  the  wood 
of  the,  used  by  a  female  medium,  114, 115 ; 
branch  of  the,  used  as  a  charm,  309. 

Wind  and  water,  seeing  the,  meaning  of,  ii. 
337,  338. 

Windlass  nor  well-sweep  used  at  Fuhchau, 
ii.  380,  381. 

Wine  interdicted  to  vegetarians,  ii.  185 ; 
clubs,  215;  -  common  use  of,  at  feasts,  230- 
234 ;  common  use  of,  in  religious  ceremo¬ 
nies,  364. 

Wine-cup,  drinking  from  the  same,  a  symbol 
of  union  and  harmony  between  bride  and 
bridegroom,  i.  86,  87. 

Winter,  concerning  the,  ii.  17 ;  solstice,  fes¬ 
tival  of  the,  72,  75. 

Without  natural  affection,  concerning  girls, 
ii.  209. 

Women,  employment  of  poor,  i.  61  ;  often 
employ  female  mediums,  ii.  114, 115 ;  past¬ 
ing  tin-foil  upon  paper  in  preparing  mock- 
money  done  principally  by,  276,  277. 

Wonderful  bell  near  Peking,  ii.  451, 452. 

Wood  one  of  the  five  elements  of  nature,  ii. 
341. 

Word,  but  not  the  deed,  ii  234. 

Words  and  sentences  regarded  as  ominous, 
ii.  321-330. 

Works  of  charity,  various,  ii.  192-196. 

World,  Chinese  notions  about  the  governor¬ 
ship  of  the,  ii.  396,  897. 

Worship  before  the  longevity  picture,  i  181 ; 
of  ancestors  in  ancestral  halls,  225-230 ; 
of  Confucius,  359-368 ;  of  gods  and  tablets 
at  New  Year's,  ii.  23,  24 ;  of  the  Mother  of 
the  Measure  and  the  tablets  in  the  eighth 
month,  68,  69 ;  of  the  ancestral  tablets  in 
the  eleventh  month,  73 ;  of  the  ancestral 
tablets  in  the  twelfth  month,  86-88 ;  of  the 
god  of  wealth  daily  by  business  men,  155; 
of  deceased  ancestors  an  obstacle  to  the  re¬ 
ception  of  the  Gospel,  424, 425 ;_  of  the  gods 
taught  as  necessary  to  success  in  life,  425. 

Worshiping  ancestral  tablets  by  bride  and 
bridegroom,  i.  89, 93, 96 ;  the  Measure,  129, 
130;  the  tablet  in  families,  222-225. 

Wristlets,  ii.  375. 

Writings  of  Confucius  and  Mencius  memor¬ 
ized,  ii.  423. 

Writing  tablets  numerous,  ii.  385. 

Written  characters,  fortune-telling  by  dis¬ 
secting,  ii.  335,  336 ;  mottoes_  put  upon 
posts  of  houses  and  temples,  367,  368. 

Wrong  training,  permanent  influence  of  ear¬ 
ly,  i.  140, 141. 

Y. 

Year-cake  steamed,  ii.  78. 

Year,  observations  concerning  the  Chinese, 
ii.  13-1S. 

Yeast,  balls  of,  used  in  cases  of  small-pox,  i. 
154,155.  .. 

Yellow  paper,  charms  on,  numerous,  u.  3 os- 
310,  321 ;  the  Imperial  color,  452, 455,  456, 
457,  459. 

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